God Is Red: A Native View of Religion

Tinker, George E.; Deloria, Vine

doi:10.2307/1185399

Cited by 132 publications

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“…In effect, an “inherently discriminatory view of religion” derived from Protestant Christianity which is ‘portable and placeless’” has been applied in a legal case involving the “radical rootedness” of the Native American religious traditions (87). This distinction echoes Vine Deloria's famous “religions of time” versus “religions of place” distinction on the law's acceptance of portable religions and its rejection of religions of place such as Native American (Deloria ).…”

Section: Howe On the Sacred Landscapementioning

confidence: 88%

The Anthropology of Religion and Law

French

2019

Religious Studies Review

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Section: Howe On the Sacred Landscapementioning

confidence: 88%

The Anthropology of Religion and Law

French

2019

Religious Studies Review

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“…Moreover, spirituality is a significant connector between the mind and the world, infusing all thought and relationships as set of 'attitudes, beliefs, and practices fine-tuned to harmonize with the lands on which the people live.' 63 In fact, the Lakota term kapemni that refers to the hourglass-like shape of two triangular cones placed on top of each other represents the concept of mirroring, or a mirroring of what is in the spirit world with what is here on earth. 64 Mind, spirit, and environment are all connected.…”

Section: Ontologymentioning

confidence: 99%

Theorising from the Land: House or Tipi of IR?

Leon

2022

Millennium: Journal of International Studies

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In 2004, Anna Agathangelou and L.H.M. Ling wrote their important intervention, entitled ‘The House of IR: From Family Power Politics to the Poises of Worldism,’ that ordered various theories of International Relations within an analogy of a colonial household, calling instead for a Worldism that builds communities based on interests and support. One glaring omission from this analysis, however, is mention of indigeneity. Increasingly, in North America, the experiences of Indigenous peoples are shaping national imaginations and popular political discourses – take for instance Idle No More, the Truth and Reconciliation Commission of Canada, Standing Rock, and Mauna Kea, to name a few. These shifts seen at a national level in North America, however, are not fully reflected in the field of IR. In fact, it would be easy to conclude that the field of IR has largely ignored Indigenous lived-experience. To this, this article asks how IR theorising, practice, and pedagogy could be significantly transformed by taking seriously Indigenous experiences and knowledge? To explore this question, this article explores the two central IR concepts of power and sovereignty to illustrate how the meanings and practices of these concepts are significantly furthered by attention to Indigenous experiences, practices, and knowledge. It concludes by asserting that an Indigenous approach to IR would not only be a mechanism for incisive analysis and critique of dominant constructions within the field, but also could provide an emergent space for (re)imagining collective futures across race and difference – something sorely needed in a world of ever increasing uncertainty. Des théories issues de la terre : la maison ou le tipi des relations internationales ?

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“…Prior to European contact, many communities maintained cultural practices, rituals, and customs through spiritual ways-of-knowing occurring from the inside out, instead of the outside in (Ermine 1995). Through moral and sentient connections to Mother Earth and spiritual beings, spirituality did not exist as a corpus of knowledge akin to dogmatic biblical scripture, but was situated within corporeal and experiential acts of sacred knowing transmitted across generations through oral traditions, connections with nature, and subsistent ways-of-life (Deloria 2003). Continuing into present-day Canada, distinctions between the "sacred and profane," although diverse among various Indigenous spiritualities, are often less apparent and contribute to all aspects of society unlike the institutional arrangements of Western religion (Collard and Palmer 2015).…”

Section: Histories and Geographies Of Indigenous Youth Spiritualitymentioning

confidence: 99%

“…Relationships with the natural world, including stars, mountains, waterways, landscapes, airways, animals, and plants, continue to shape the spiritual worldviews, beliefs, values, institutions, laws, and practices of many Indigenous 1 communities across the globe (see discussions in North America by Deloria 2003;Ermine 1995;Grande 2015;Simpson 2011). From these views, "spirit" is not a static, anthropocentric, or monotheistic category linked to discrete inner workings of souls independent of culture, politics, and geography.…”

Section: Introductionmentioning

confidence: 99%

Spiritual, Religious, and Faith-Based Practices in Chronicity

Hatala¹,

Roger²

2021

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This book explores how people draw upon spiritual, religious, or faith-based practices to support their mental wellness amidst forms of chronicity. From diverse global contexts and spiritual perspectives, this volume critically examines several chronic conditions, such as psychosis, diabetes, depression, oppressive forces of colonization and social marginalization, attacks of spirit possession, or other forms of persistent mental duress.As an inter-and transdisciplinary collection, the chapters include innovative ethnographic observations and over 300 in-depth interviews with care providers and individuals living in chronicity, analyzed primarily from the phenomenological and hermeneutic meaningmaking traditions. Overall, this book depicts a modern global era in which spiritualty and religion maintain an important role in many peoples' lives, underscoring a need for increased awareness, intersectoral collaboration, and practical training for varied care providers.This book will be of interest to scholars of religion and health, the sociology and psychology of religion, medical and psychological anthropology, religious studies, and global health studies, as well as applied health and mental health professionals in psychology, social work, physical and occupational therapy, cultural psychiatry, public health, and medicine.

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God Is Red: A Native View of Religion

Cited by 132 publications

References 0 publications

The Anthropology of Religion and Law

The Anthropology of Religion and Law

Theorising from the Land: House or Tipi of IR?

Spiritual, Religious, and Faith-Based Practices in Chronicity

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