土著管理:宗教实践和“令人不安的”定居者生态

IF 0.3 0 RELIGION Political Theology Pub Date : 2023-05-30 DOI:10.1080/1462317x.2023.2212473
Natalie Avalos
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I draw from decolonial, Indigenous, and settler colonial theory to explore how settler ecologies reterritorialize the land through racial-religious formations, what Aboriginal scholar, Aileen Moreton-Robinson calls the white possessive, and become naturalized in a modern context through secular, biopolitical discourses of development. 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She is currently working on her manuscript titled Decolonizing Metaphysics: Transnational Indigeneities and Religious Refusal, which explores urban Indigenous and Tibetan refugee religious life as decolonial praxis. She is a Chicana of Mexican Indigenous descent, born and raised in the Bay Area.","PeriodicalId":43759,"journal":{"name":"Political Theology","volume":"96 1","pages":"0"},"PeriodicalIF":0.3000,"publicationDate":"2023-05-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":"{\"title\":\"Indigenous Stewardship: Religious Praxis and “Unsettling” Settler Ecologies\",\"authors\":\"Natalie Avalos\",\"doi\":\"10.1080/1462317x.2023.2212473\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"ABSTRACTSettler colonialism has been described as a structure, not an event, meaning it is sustained over time through discursive and material means. 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引用次数: 0

摘要

摘要定居者殖民主义被描述为一种结构,而不是一个事件,这意味着它通过话语和物质手段持续了一段时间。随着定居者开始垄断土地,新的生态系统在土著居民的基础上建立起来,改变了景观,也改变了人类与土地的关系。我扩展了凯尔·怀特的定居者生态概念,将这些生态理解为一种形而上学,一种神圣等级的基督教宇宙逻辑,认为一些人在本体论上优于自然世界和其他人类。我从非殖民化、土著化和定居者殖民理论出发,探索定居者生态如何通过种族-宗教形态(土著学者艾琳·莫顿-罗宾逊称之为白人占有)将土地重新领土化,并通过世俗的、生物政治的发展话语在现代语境中归化。我认为,这些定居者的生态是“不稳定的”,通过神圣的管理运动的指示,从仪式生活的统一,主体间关系中出现。关键词:定居者殖民主义;定居者生态;土著宗教传统;主权;注1:沃尔夫,《移民殖民主义》,388.2马尔多纳多-托雷斯,《种族、宗教与伦理》,696.3怀特,《移民殖民主义与生态学》,136.4莫顿-罗宾逊,《白人占有》,第12期怀特,《定居者殖民主义,生态学》,125.6同上,131.7同上,130.8同上,133-34.9格里菲斯和罗宾,《生态与帝国》,2.10同上,11鲍曼,博汉农和奥布莱恩,《宗教基础》,50.12同上,51.13德洛里亚,上帝是红色的,58-59.14德洛里亚和野猫,权力和地方,2.15马尔多纳多-托雷斯,《宗教,征服和种族》,640-41.16温特,《1492:新世界观》,13-14.17哈乔,《我不会庆祝哥伦布日》,32,引用自温特,《1492:新世界观》,7.18温特,《1492:新世界观》;新世界观,”25.19同上,25-27.20马尔多纳多-托雷斯,“种族、宗教和伦理”,702.21同上,697.22温特,“1492:一个新的世界观”,34.23马尔多纳多-托雷斯,“种族、宗教和伦理”,699.24同上,700.25法农,地球上的可怜人。26法农,黑皮肤,白面具,110.27马尔多纳多-托雷斯,“论存在的殖民性”,25928同上,250-51.29同上,258.30派恩,“火的边界”,26.31纽科姆,“应许之地的异教徒”。32沃尔夫,“定居者殖民主义”。33哈里斯,《白人作为财产》,1716.34莫顿-罗宾逊,《白人占有权》,35同上,49.36同上,50.37同上,5.38沃尔夫,《定居者殖民主义》。39莫顿-罗宾逊,《白人占有》,17.40同上。41迪恩-德拉蒙德和西德里斯,《生态学:对话》,67.42辛普森,《莫霍克的中断》。43参见欧文,《从上面下来》和凯利,《传统、表演和宗教》。44里奇,《记住受伤的膝盖》,71.45埃斯蒂斯,《为我们的生命而战》。46同上47同上48德洛里亚:《权力与地位》,22 - 23。49德洛里亚:《我们曾经生活的世界》,24 - 25页伯克哈特:《本土化哲学》,248-49.52同上,37.53德洛莉亚:《我们曾经生活的世界》,第18期,第54页同上55德洛里亚,《上帝是红色的》,80.56同上,82.57德洛里亚,《权力与地方》,26-27.58伯克哈特,《本土化哲学》,239-40.59勇敢的公牛阿拉德,《我们能有多强大》《德洛丽亚,我们曾经生活的世界》;《廷克,欧洲基督教的无关紧要》;《约翰逊,仪式,倡导和权威》;《辛普森,在我们的乌龟上跳舞》。作者简介:作者简介:作者简介:作者简介:作者是科罗拉多大学博尔德分校民族研究系的助理教授。她目前正在撰写题为《非殖民化形而上学:跨国土著和宗教拒绝》的手稿,探讨了作为非殖民化实践的城市土著和西藏难民的宗教生活。她是墨西哥土著血统的墨西哥人,在湾区出生和长大。
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Indigenous Stewardship: Religious Praxis and “Unsettling” Settler Ecologies
ABSTRACTSettler colonialism has been described as a structure, not an event, meaning it is sustained over time through discursive and material means. As settlers began to monopolize lands, new ecologies were built from Indigenous ones, transforming the landscape but also human relations with lands. I expand on Kyle Whyte’s concept of settler ecologies to understand these ecologies as drawing from a metaphysic, a Christian cosmo-logic of divine hierarchy that positions some humans as having ontological superiority over the natural world and other humans. I draw from decolonial, Indigenous, and settler colonial theory to explore how settler ecologies reterritorialize the land through racial-religious formations, what Aboriginal scholar, Aileen Moreton-Robinson calls the white possessive, and become naturalized in a modern context through secular, biopolitical discourses of development. I argue that these settler ecologies are “unsettled” through the sacred directive of stewardship movements that emerge from the unifying, intersubjective relations of ceremonial life.KEYWORDS: Settler colonialismsettler ecologyIndigenous religious traditionsnative sovereigntydecolonizationIndigenous stewardshipindigeneity Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 Wolfe, “Settler Colonialism,” 388.2 Maldonado-Torres, “Race, Religion, and Ethics,” 696.3 Whyte, “Settler Colonialism, Ecology,” 136.4 Moreton-Robinson, The White Possessive, xii.5 Whyte, “Settler Colonialism, Ecology,” 125.6 Ibid., 131.7 Ibid., 130.8 Ibid., 133–34.9 Griffiths and Robin, Ecology & Empire, 2.10 Ibid.11 Bauman, Bohannon, & O’Brien, Grounding Religion, 50.12 Ibid., 51.13 Deloria, God is Red, 58–59.14 Deloria and Wildcat, Power and Place, 2.15 Maldonado-Torres, “Religion, Conquest, and Race,” 640–41.16 Wynter, “1492: A New World View,” 13–14.17 Harjo, “I Won’t Be Celebrating Columbus Day,” 32, quoted in Wynter, “1492: A New World View,” 7.18 Wynter, “1492: A New World View,” 25.19 Ibid., 25–27.20 Maldonado-Torres, “Race, Religion, and Ethics,” 702.21 Ibid., 697.22 Wynter, “1492: A New World View,” 34.23 Maldonado-Torres, “Race, Religion, and Ethics,” 699.24 Ibid., 700.25 Fanon, The Wretched of the Earth.26 Fanon, Black Skin, White Masks, 110.27 Maldonado-Torres, “On the Coloniality of Being,” 25928 Ibid., 250–51.29 Ibid., 258.30 Pyne, “Frontiers of Fire,” 26.31 Newcomb, Pagans in the Promised Land.32 Wolfe, “Settler Colonialism.”33 Harris, “Whiteness as Property,” 1716.34 Moreton-Robinson, The White Possessive.35 Ibid., 49.36 Ibid., 50.37 Ibid., 5.38 Wolfe, “Settler Colonialism.”39 Moreton-Robinson, The White Possessive, 17.40 Ibid.41 Deane-Drummond and Sideris, “Ecology: A Dialogue,” 67.42 Simpson, Mohawk Interruptus.43 See Irwin, Coming Down from Above and Kelley, Tradition, Performance, and Religion.44 Rich, “Remember Wounded Knee,” 71.45 Estes, “Fighting for Our Lives.”46 Ibid.47 Ibid.48 Deloria, Power and Place, 22–23.49 Deloria, World We Used to Live In, xxiv–xxv.50 Deloria, Power and Place, 2–3.51 Burkhart, Indigenizing Philosophy, 248–49.52 Ibid., 37.53 Deloria, World We Used to Live In, xviii.54 Ibid.55 Deloria, God is Red, 80.56 Ibid., 82.57 Deloria, Power and Place, 26–27.58 Burkhart, Indigenizing Philosophy, 239–40.59 Brave Bull Allard, “How Powerful Could We Be.”60 Deloria, World We Used to Live In.61 Tinker, “The Irrelevance of euro-christian,” 209.62 Johnson, “Ritual, Advocacy, and Authority,” 141.63 Simpson, Dancing on Our Turtle’s.Additional informationNotes on contributorsNatalie AvalosNatalie Avalos is an Assistant Professor in the Ethnic Studies department at University of Colorado Boulder. She is currently working on her manuscript titled Decolonizing Metaphysics: Transnational Indigeneities and Religious Refusal, which explores urban Indigenous and Tibetan refugee religious life as decolonial praxis. She is a Chicana of Mexican Indigenous descent, born and raised in the Bay Area.
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Political Theology
Political Theology RELIGION-
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