Author's Response - Defend the Sacred: Native American Religious Freedom beyond the First Amendment By Michael D. McNally. Princeton: Princeton University Press, 2020. Pp. 400. $99.95 (cloth); $26.95 (paper); $26.95 (digital). ISBN: 9780691190891.

McNally, Michael D.

doi:10.1017/jlr.2021.91

Cited by 5 publications

(4 citation statements)

References 2 publications

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“…This is where the local heavily influences the uptake and applicability of certain language. 3 As a framework for identifying shared devotions and dedications, religion has also provided the vernacular to speak of autonomy and Indigenous self-determination, as facilitated through a defence and safeguarding of religious freedoms for Indigenous peoples (McNally 2020;Shrubsole 2019;Sumarto 2017).…”

Section: The Language Of Lawmentioning

confidence: 99%

Conceptualising Indigenous Law

Kearney

Bradley

Dodd

et al. 2023

Indigenous Law and the Politics of Kincentricity and Orality

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Law is the most immersive of concepts in an Indigenous cultural context. It is a nuanced schema for human existence, and goes beyond a system of justice or governance as might be the conventional and western understanding of law, to shape and give meaning to all aspects of life. Indigenous Law provides the logic and rationale for life, as inclusive of ancestral and creator beings, humans and non-humans, the place world and all types of natural phenomena. Law instates the relations between all emplaced elements and beings.This opening chapter serves to establish the context and scene for a sensitive and respectful discussion of Indigenous Law, acknowledging the varied language that is used around the world to describe and analyse different iterations of Indigenous Laws, ranging from Law, customary law, knowledge, tradition, religion and spiritualism.

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Section: The Language Of Lawmentioning

confidence: 99%

Conceptualising Indigenous Law

Kearney

Bradley

Dodd

et al. 2023

Indigenous Law and the Politics of Kincentricity and Orality

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show abstract

“…Consider the way climate protest zones often deploy sacralizing activities, which in the Americas may include Indigenous ceremonies and antiracist movement values, along with Christian practices and ecological spiritualities (LaPier 2016; Jenkins 2020; McNally 2020). Protest zones sometimes function as religious trading zones, as for example in the circulation of the Lakota phrase mni wiconi through climate demonstrations in many territories.…”

Section: End Of “The World”mentioning

confidence: 99%

Ethics after Humanity

Jenkins

2023

Journal of Religious Ethics

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Can humanity survive climate change and mass extinction? Concepts of humanity assumed or implicit in the field at the founding of this journal are under critical pressure from multiple directions. Reading across schools of thought confronting relations sometimes called Anthropocene, this essay explains five tasks for religious ethics “after humanity:” (i) incorporate species‐level relations of power and vulnerability; (ii) denaturalize planetary myth‐making; (iii) undo colonial humanisms; (iv) recompose ways of life after the end of the world; and (v) reanimate ethical inquiry in attentiveness to multispecies worldmaking.

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“…Indigenous Peoples of Indonesia, who share common experiences with those in other countries (Barclay and Steele 2020;McNally 2019McNally , 2020Shrubsole 2019;Wenger 2009), continue struggling for recognition of their dignity and their freedom of religion or belief (FoRB) from the Indonesian state (Aragon 2022;Butt 2020;Hamudy and Rifki 2020;Humaidi 2020;Mubarok 2019;Sumarto 2017;Viri and Febriany 2020). The Indonesian Constitution guarantees inclusive FoRB, but the government has administered an exclusive FoRB (Bagir 2014;Bagir and Arianingtyas 2020) from the beginning of its religious governance through the Ministry of Religious Affairs established in January 1946.…”

Section: Introductionmentioning

confidence: 99%

Human (Relational) Dignity: Perspectives of Followers of Indigenous Religions of Indonesia

Maarif

2023

Religions

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Religion and dignity are a two-sided coin for followers of Indigenous Religions in Indonesia. Dignity is the relationally inherent worth in both human and non-human beings. To give and receive dignity, one ought to be religious, which is to engage in interpersonal relationships with all beings, human and non-human. This article draws on data from two decades of engagement with followers of Indigenous Religions through extensive fieldwork, activism, and community service. It explores the distinctive worldviews and practices of Indonesian Indigenous Peoples, which many have maintained in the face of external incursions by governments, corporations, and missionaries, and internal encroachments from within their communities. Their worldviews spring from interrelational cosmology, which posits that relational dignity is a religious norm. This cosmology is institutionalized with adat (customary) systems that enact and reproduce relational dignity. The article concludes with a call to better understand and recognize Indigenous Religions by expanding the definition of religion to include the notion of relational dignity when considering how scholars and policymakers conceptualize and implement policies on freedom of religion or belief.

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Author's Response - Defend the Sacred: Native American Religious Freedom beyond the First Amendment By Michael D. McNally. Princeton: Princeton University Press, 2020. Pp. 400. $99.95 (cloth); $26.95 (paper); $26.95 (digital). ISBN: 9780691190891.

Cited by 5 publications

References 2 publications

Conceptualising Indigenous Law

Conceptualising Indigenous Law

Ethics after Humanity

Human (Relational) Dignity: Perspectives of Followers of Indigenous Religions of Indonesia

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