Religion And Culture In Native America

Religion and Culture in Native America presents an introduction to a diverse array of Indigenous religious and cultural practices in North America, focusing on those issues in which tribal communities themselves are currently invested. These topics include climate change, water rights, the protection of sacred places, the reclaiming of Indigenous foods, health and wellness, social justice, and the safety of Indigenous women and girls. Locating such contemporary challenges within their historical, religious, and cultural contexts illuminates how Native communities' responses to such issues are not simply political, but deeply spiritual, informed by sacred traditions, ethical principles, and profound truths. In collaboration with renowned ethnographer and scholar of Native American religious traditions Inés Talamantez, Suzanne Crawford O'Brien abandons classical categories typically found in religious studies textbooks and challenges essentialist notions of Native American cultures to explore the complexities of Native North American life. Key features of this text include: Consideration of Indigenous religious traditions within their historical, political, and cultural contexts Thematic organization emphasizing the concerns and commitments of contemporary tribal communities Maps and images that help to locate tribal communities and illustrate key themes. Recommendations for further reading and research Written in an engaging narrative style, this book makes an ideal text for undergraduate courses in Native American Religions, Religion and Ecology, Indigenous Religions, and World Religions.

What it means to be healthy or to heal is not universal from culture to culture, from religion to religion. Indeed, in many cultures religion and healing are intimately tied to each other. In Native American communities healing is conceived as the place where ideas about the body and selfhood are brought to light and expressed within healing traditions. Healing is defined as self-making, and illness as whatever compromises one's ability to be oneself. This book explores religion and healing in Native America, emphasizing the lived experience of indigenous religious practices and their role in health and healing. Indigenous traditions of healing in North America emphasize that the healthy self is defined by its relationship with its human, spiritual, and ecological communities. Here, Crawford brings together first-hand accounts, personal experience, and narrative observations of Native American religion and healing to present a richly textured portrait of the intersection of tradition, cultural revival, spirituality, ceremony, and healing. These are not descriptions of traditions isolated from their historical, cultural, and social context, but intimately located within the communities from which they come. These portraits range from discussions of pre-colonial healing traditions to examples where traditional approaches exist along with other cultural traditions-both Native and non-native. At the heart of all the essays is a concern for the ways in which diverse Native communities have understood what it means to be healthy, and the role of spirituality in achieving wellness. Readers will come away with a better understanding not just of religion and healing in Native American communities, but of Native American communities in general, and how they live their lives on an everyday basis.

In this interdisciplinary collection of essays, Joel W. Martin and Mark A. Nicholas gather emerging and leading voices in the study of Native American religion to reconsider the complex and often misunderstood history of Native peoples' engagement with Christianity and with Euro-American missionaries. Surveying mission encounters from contact through the mid-nineteenth century, the volume alters and enriches our understanding of both American Christianity and indigenous religion. The essays here explore a variety of postcontact identities, including indigenous Christians, "mission friendly" non-Christians, and ex-Christians, thereby exploring the shifting world of Native-white cultural and religious exchange. Rather than questioning the authenticity of Native Christian experiences, these scholars reveal how indigenous peoples negotiated change with regard to missions, missionaries, and Christianity. This collection challenges the pervasive stereotype of Native Americans as culturally static and ill-equipped to navigate the roiling currents associated with colonialism and missionization. The contributors are Emma Anderson, Joanna Brooks, Steven W. Hackel, Tracy Neal Leavelle, Daniel Mandell, Joel W. Martin, Michael D. McNally, Mark A. Nicholas, Michelene Pesantubbee, David J. Silverman, Laura M. Stevens, Rachel Wheeler, Douglas L. Winiarski, and Hilary E. Wyss.

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.

"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"--

Native Americans practice some of America's most spiritually profound, historically resilient, and ethically demanding religions. Joel Martin draws his narrative from folk stories, rituals, and even landscapes to trace the development of Native American religion from ancient burial mounds, through interactions with European conquerors and missionaries, and on to the modern-day rebirth of ancient rites and beliefs. The book depicts the major cornerstones of American Indian history and religion--the vast movements for pan-Indian renewal, the formation of the Native American Church in 1919, the passage of the Native American Graves and Repatriation Act of 1990, and key political actions involving sacred sites in the 1980s and '90s. Martin explores the close links between religion and Native American culture and history. Legendary chiefs like Osceola and Tecumseh led their tribes in resistance movements against the European invaders, inspired by prophets like the Shawnee Tenskwatawa and the Mohawk Coocoochee. Catharine Brown, herself a convert, founded a school for Cherokee women and converted dozens of her people to Christianity. Their stories, along with those of dozens of other men and women--from noblewarriors to celebrated authors--are masterfully woven into this vivid, wide-ranging survey of Native American history and religion.

This book tells the gripping story of New England's Natives' efforts to reshape their worlds between the 1670s and 1820 as they defended their land rights, welcomed educational opportunities for their children, joined local white churches during the First Great Awakening (1740s), and over time refashioned Christianity for their own purposes.

Focusing on three diverse indigenous traditions, Native American Religious Traditions highlights the distinct oral traditions and ceremonial practices; the impact of colonialism on religious life; and the ways in which indigenous communities of North America have responded, and continue to respond, to colonialism and Euroamerican cultural hegemony.