Handbook of Indigenous Religion(s) <UN> Brill Handbooks on Contemporary Religion Series Editors Carole M. Cusack (University of Sydney) James R. Lewis (University of Tromsø) Editorial Board Olav Hammer (University of Southern Denmark) Charlotte Hardman (University of Durham) Titus Hjelm (University College London) Adam Possamai (Western Sydney University) Inken Prohl (University of Heidelberg) VOLUME 15 The titles published in this series are listed at brill.com/bhcr <UN> Handbook of Indigenous Religion(s) Edited by Greg Johnson Siv Ellen Kraft LEIDEN | BOSTON <UN> Library of Congress Cataloging-in-Publication Data Names: Johnson, Greg, 1971- editor. Title: Handbook of indigenous religion(s) / edited by Greg Johnson, Siv Ellen Kraft. Description: Leiden ; Boston : Brill, 2017. | Series: Brill handbooks on contemporary religion, ISSN 1874–6691 ; VOLUME 15 | Includes bibliographical references and index. Identifiers: LCCN 2017011274 (print) | LCCN 2017021251 (ebook) | ISBN 9789004346710 (E-book) | ISBN 9789004346697 (hardback : alk. paper) Subjects: LCSH: Indigenous peoples--Religion. | Religions. Classification: LCC BL380 (ebook) | LCC BL380 .H36 2017 (print) | DDC 200.89--dc23 LC record available at https://lccn.loc.gov/2017011274 Typeface for the Latin, Greek, and Cyrillic scripts: “Brill”. See and download: brill.com/brill-typeface. issn 1874-6691 isbn 978-90-04-34669-7 (hardback) isbn 978-90-04-34671-0 (e-book) Copyright 2017 by Koninklijke Brill nv, Leiden, The Netherlands. Koninklijke Brill nv incorporates the imprints Brill, Brill Hes & De Graaf, Brill Nijhoff, Brill Rodopi and Hotei Publishing. All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher. Authorization to photocopy items for internal or personal use is granted by Koninklijke Brill nv provided that the appropriate fees are paid directly to The Copyright Clearance Center, 222 Rosewood Drive, Suite 910, Danvers, ma 01923, usa. Fees are subject to change. This book is printed on acid-free paper and produced in a sustainable manner. <UN> Contents Preface IX Introduction 1 Greg Johnson and Siv Ellen Kraft 1 Towards a Typology of Academic Uses of ‘Indigenous Religion(s)’, or Eight (or Nine) Language Games That Scholars Play with This Phrase 25 Bjørn Ola Tafjord 2 Religion as Peoplehood: Native American Religious Traditions and the Discourse of Indigenous Rights 52 Michael D. McNally 3 u.n.-Discourses on Indigenous Religion 80 Siv Ellen Kraft 4 Indigenous Feature Film: A Pathway for Indigenous Religion? 92 Cato Christensen 5 Sounds Indigenous: Negotiating Identity in an Era of World Music 108 Rosalind I.J. Hackett 6 Not Real Christians? On the Relation between Christianity and Indigenous Religions in Amazonia and Beyond 120 Minna Opas 7 Timing Indigenous Culture and Religion: Tales of Conversion and Ecological Salvation from the Amazon 138 John Ødemark 8 Materialising and Performing Hawaiian Religion(s) on Mauna Kea 156 Greg Johnson 9 Becoming Human: ‘Urban Indian’ Decolonisation and Regeneration in the Land of Enchantment 176 Natalie Avalos <UN> vi contents 10 Global Indigeneity and Local Christianity: Performing O’odham Identity in the Present 192 Seth Schermerhorn 11 Spiritual, Not Religious; Dene, Not Indigenous: Tłįchǫ Dene Discourses of Religion and Indigeneity 204 David S. Walsh 12 Unsettled Natives in the Newfoundland Imaginary 221 Suzanne Owen 13 The Shamanic Festival Isogaisa (Norway): Religious Meaning-Making in the Present 234 Trude Fonneland 14 Are Adivasis Indigenous? 247 Gregory D. Alles 15 Is Hinduism the World’s Largest Indigenous Religion? 263 Arkotong Longkumer 16 L iteracy as Advocacy in the Donyipolo Movement of Northeast India 279 Claire S. Scheid 17 Ethnographies Returned: The Mobilisation of Ethnographies and the Politicisation of Indigeneity in Ifugao, the Philippines 294 Jon Henrik Ziegler Remme 18 The Beginning of a Long Journey: Maintaining and Reviving the Ancestral Religion among the Ainu in Japan 309 Takeshi Kimura 19 Replacing ‘Religion’ with Indigenous Spirit: Grounding Australian Indigenous Identity in Wider Worlds 324 Steve Bevis 20 Of Ruins and Revival: Heritage Formation and Khoisan Indigenous Identity in Post-apartheid South Africa 349 Duane Jethro <UN> contents vii 21 Global Intentions and Local Conflicts: The Rise and Fall of Ambuya Juliana in Zimbabwe 366 James L. Cox Afterword: The Study of Religion and the Discourses of Indigeneity 378 Thomas A. Tweed Index 387 <UN> <UN> Preface After we sent the manuscript of this volume to the press for review, we headed for Standing Rock. Being there was humbling and inspiring on many levels. The immediacies of indigenous claims and rights stood out in stark relief, as did the power and vitality of global networks being forged in the camps and through the never-sleeping circuits of social media. Most of all, ceremony – sometimes place-specific, sometimes supra-local – was ever-present. Indigenous religions were being translated, performed, and multi-mediated in real time, always with concerns about the environment and sovereignty front and centre. Seeing in action so much of what the contributors to this volume had pointed to in other contexts was rewarding and validating – we were on the right track, after all. But it was also chastening – the stakes of contemporary indigeneity were higher and more immanent than we had previously felt. Given the unprecedented scale and reach of Standing Rock, the limitations of a volume written before the fact are, we hope, understandable. We now see that more might have been said about the historical arc of collective movements – especially occupation events – that have shaped the ways indige- neity is experienced and articulated by many people in the present. Standing Rock echoes both Wounded Knee episodes, of course, but also Alcatraz, and, in an international frame, Mohawk challenges to reified nation-state borders, various Southwestern nations challenges to the same, resistance movements throughout South America and especially the Amazon, and, importantly, the Alta dam controversy in Norway, which forged many aspects of contemporary Sámi identity. Many similar examples can be added to this list. One example along these lines has grabbed our imagination, both for its similarity to many of the struggles we are familiar with, but also for the ways it pushes hard against our working assumptions about the contours and expres- sions of indigeneity in a global frame. As events came to a head at Standing Rock – with the arrival of winter, increased mass media visibility, statements from the North Dakota governor concerning evacuation of the camps, and the concomitant arrival of an estimated two thousand veterans in support of the Protectors – we headed off on a research team trip to Nagaland, India. In fact, we were in the luggage queue in Kolkata when news came to us via a text mes- sage about the Army Corps’ decision to deny the pipeline permit. Buoyed by this amazing news, we were eager to share the story of Standing Rock with peo- ple in Nagaland, who themselves have an exceptionally long and proud history of self-determination and protest and one, moreover, that does not map easily onto models we had previously been aware of – Nagas have a maximal form <UN> x contents of nation-within-a-state sovereignty. Indeed, learning about their history – especially of uncompromising control over their land and resources – utterly reframed our working assumptions about the range of ways sovereign actions are shaping indigenous futures. When it came time to share our analysis of Standing Rock, as Siv Ellen did through the Hutton Lecture, generously sponsored by the Kohima Institute in Nagaland and its affiliates, we were delighted to see the audience’s familiar- ity with the topic and their strong and sharply articulate views on sovereignty in the North American context. Not only were they quite aware of events at Standing Rock, they were interpreting these according to their own histories of struggle, including historically recent episodes of protracted violence and cultural vitalisation. In fact, the very next day the Morung Express, a local Naga newspaper, carried a story about Standing Rock and its cultural and political implications. Through this stark example, among other profound learning ex- periences, we left Nagaland ever more attuned to the importance of unfolding discourses of indigenous religion(s) and their quickly circulating local-global- local iterations. Now tightly focused on histories of indigenous challenges to nation-states and the structures of capital and militarisation that they rely upon and ani- mate, and to large-scale indigenous networks and the solidarities that such moments make possible, we see that this volume has a potential relevance we had not fully anticipated. Put simply, the global now, with all its promise and peril, presents an urgency to document and explore various ways indigenous religions articulate with global movements in support of indigenous peoples and their places, and to chart the ligaments that render possible movements like what has been unfolding in North Dakota. We also see that such a volume risks trivialising these very realities by framing them in academic terms and for an academic audience. The specter of the latter makes us uncomfortable. We sincerely hope readers will take up the challenge we have put to ourselves as events at Standing Rock continue to capture our collective attention and concern. <UN>