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Indigenizing Movements in Europe (Hardcover)
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Indigenizing Movements in Europe (Hardcover)
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Since the mid-twentieth century, religious movements identifying
themselves as Paganism, shamanism, native faiths and others have
experimented with two forms of indigeneity. One arises from claims
to be reviving or re-presenting previously hidden religious
practices from ancestral or pre-Christian times. The other form of
indigeneity is found in lessons learnt (directly or indirectly)
from Indigenous peoples (especially Native Americans and/or
Siberians). In the last decade in particular these two trends have
sometimes fused in what we call "indigenizing movements". This book
tests the interpretive and methodological value of this.
"Indigenizing" was coined by Paul C. Johnson in a discussion of
lowland South American and Caribbean religious traditions as the
opposite end of a continuum from "universalizing". The continuum
recognises tendencies to emphasise resonance with and relevance to
local and ancestral traditions (indigenizing) and tendencies to
stress universality or global engagement. These need not be
dualistically opposed and are most likely to be matters of stress.
Those who conceive of themselves and their cultures as maintaining
and enhancing discrete ethnic, cultural or religious communities
may represent one trajectory. Others not only assert that they have
something to say to the rest of the world but may also seek to
revise "local ancestral" traditions in the light of more global
traditions. We might recognise a tension here between "Indigenous"
and "World" religions but the contributors to this volume contest
the value of that categorisation of what are, in reality, more
dynamic and fluid realities. The chapters test a differently
conceived tension: that between indigenizing and universalizing.
This experimentation is propelled by examining European originated
movements in which engagements with Indigenous animistic,
shamanistic or "nature venerating" traditions are employed in
self-conceptions and in the discourses of identity formation,
maintenance and dissemination. Seven main chapters test aspects of
our key theme by focusing on specific movements or phenomena. These
are followed by a responsive afterword considering the effects of
applying a notion coined for the critical examination of Indigenous
South American and Caribbean religions to the different context of
European movements. The book aims to enhance understanding and
enrich debate not only about evolving European movements but also
about the concept and practice of Indigeneity, indigenizing and of
scholarly practices in relation to such phenomena.
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