Our Spiritual Relations : Challenging Settler Colonial Possessiveness of Indigenous Spirituality/Religion
Indigenous spirituality is often appropriated and deployed in support of white settler values that possess and dispossess Indigenous knowledges, materiality, and socio-political relations. As Kim TallBear explains, this settler property regime maintains a colonial exceptionalism that justifies settl...
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University of Victoria
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fterudit:oai:erudit.org:1109802ar 2024-04-28T08:28:25+00:00 Our Spiritual Relations : Challenging Settler Colonial Possessiveness of Indigenous Spirituality/Religion LeBlanc, Jeanine Gareau, Paul L. 2023 http://id.erudit.org/iderudit/1109802ar https://doi.org/10.18357/anthropologica65120232599 en eng University of Victoria Érudit Anthropologica vol. 65 no. 1 (2023) http://id.erudit.org/iderudit/1109802ar doi:10.18357/anthropologica65120232599 © JeanineLeBlanc and PaulL.Gareau, 2024 Indigenous spirituality/religion white possessiveness eroticanalysis Indigenous feminisms research creation self-portraiture archives nationhood/peoplehood kinship governance Mi’kmaq Nation Métis Nation spiritualité et religion autochtone possessivité blanche analyse érotique féminismes autochtones création de recherche autoportrait nation/peuple gouvernance de la parenté nation mi’kmaq nation métisse text 2023 fterudit https://doi.org/10.18357/anthropologica65120232599 2024-04-10T00:05:02Z Indigenous spirituality is often appropriated and deployed in support of white settler values that possess and dispossess Indigenous knowledges, materiality, and socio-political relations. As Kim TallBear explains, this settler property regime maintains a colonial exceptionalism that justifies settler naturalization to Indigenous territories. Indigenous spirituality/religion represents situated knowledges and socio-political relations that cannot be abstracted from collective and co-constitutive relations. LeBlanc and Gareau turn to their respective communities to articulate how relations are central to understanding Indigenous spirituality/religion. LeBlanc employs Savage (Tracy) Bear’s eroticanalysis to see Mi’kmaq women’s spiritual/religious relations in the settler archives as well as situate herself in these relations through photographic self-portraiture. Gareau unpacks the spiritual/religious relations of the Métis fiddle in Maria Campbell’s Road Allowance story of “La Beau Sha Shoo” where a Métis fiddler dies and goes to heaven to drink and visit with Jesus. Throughout, spirituality/religion represents the self-determination of separate but related collective and co-constitutive nations/peoples. La spiritualité autochtone est souvent détournée et déployée pour soutenir les valeurs des colons blancs qui possèdent et dépossèdent les savoirs, la matérialité et les relations sociopolitiques autochtones. Comme l’explique Kim TallBear, ce régime de propriété des colons maintient un exceptionnalisme colonial qui justifie la naturalisation des territoires autochtones par les colons. La spiritualité/religion autochtone représente des connaissances et des relations sociopolitiques situées qui ne peuvent être abstraites des relations collectives et co-constitutives. LeBlanc et Gareau se tournent vers leurs communautés respectives pour expliquer comment les relations sont essentielles à la compréhension de la spiritualité/religion autochtone. LeBlanc utilise l’analyse érotique de Savage (Tracy) Bear pour voir les ... Text Mi’kmaq Érudit.org (Université Montréal) Anthropologica 65 1 |
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Open Polar |
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Érudit.org (Université Montréal) |
op_collection_id |
fterudit |
language |
English |
topic |
Indigenous spirituality/religion white possessiveness eroticanalysis Indigenous feminisms research creation self-portraiture archives nationhood/peoplehood kinship governance Mi’kmaq Nation Métis Nation spiritualité et religion autochtone possessivité blanche analyse érotique féminismes autochtones création de recherche autoportrait nation/peuple gouvernance de la parenté nation mi’kmaq nation métisse |
spellingShingle |
Indigenous spirituality/religion white possessiveness eroticanalysis Indigenous feminisms research creation self-portraiture archives nationhood/peoplehood kinship governance Mi’kmaq Nation Métis Nation spiritualité et religion autochtone possessivité blanche analyse érotique féminismes autochtones création de recherche autoportrait nation/peuple gouvernance de la parenté nation mi’kmaq nation métisse LeBlanc, Jeanine Gareau, Paul L. Our Spiritual Relations : Challenging Settler Colonial Possessiveness of Indigenous Spirituality/Religion |
topic_facet |
Indigenous spirituality/religion white possessiveness eroticanalysis Indigenous feminisms research creation self-portraiture archives nationhood/peoplehood kinship governance Mi’kmaq Nation Métis Nation spiritualité et religion autochtone possessivité blanche analyse érotique féminismes autochtones création de recherche autoportrait nation/peuple gouvernance de la parenté nation mi’kmaq nation métisse |
description |
Indigenous spirituality is often appropriated and deployed in support of white settler values that possess and dispossess Indigenous knowledges, materiality, and socio-political relations. As Kim TallBear explains, this settler property regime maintains a colonial exceptionalism that justifies settler naturalization to Indigenous territories. Indigenous spirituality/religion represents situated knowledges and socio-political relations that cannot be abstracted from collective and co-constitutive relations. LeBlanc and Gareau turn to their respective communities to articulate how relations are central to understanding Indigenous spirituality/religion. LeBlanc employs Savage (Tracy) Bear’s eroticanalysis to see Mi’kmaq women’s spiritual/religious relations in the settler archives as well as situate herself in these relations through photographic self-portraiture. Gareau unpacks the spiritual/religious relations of the Métis fiddle in Maria Campbell’s Road Allowance story of “La Beau Sha Shoo” where a Métis fiddler dies and goes to heaven to drink and visit with Jesus. Throughout, spirituality/religion represents the self-determination of separate but related collective and co-constitutive nations/peoples. La spiritualité autochtone est souvent détournée et déployée pour soutenir les valeurs des colons blancs qui possèdent et dépossèdent les savoirs, la matérialité et les relations sociopolitiques autochtones. Comme l’explique Kim TallBear, ce régime de propriété des colons maintient un exceptionnalisme colonial qui justifie la naturalisation des territoires autochtones par les colons. La spiritualité/religion autochtone représente des connaissances et des relations sociopolitiques situées qui ne peuvent être abstraites des relations collectives et co-constitutives. LeBlanc et Gareau se tournent vers leurs communautés respectives pour expliquer comment les relations sont essentielles à la compréhension de la spiritualité/religion autochtone. LeBlanc utilise l’analyse érotique de Savage (Tracy) Bear pour voir les ... |
format |
Text |
author |
LeBlanc, Jeanine Gareau, Paul L. |
author_facet |
LeBlanc, Jeanine Gareau, Paul L. |
author_sort |
LeBlanc, Jeanine |
title |
Our Spiritual Relations : Challenging Settler Colonial Possessiveness of Indigenous Spirituality/Religion |
title_short |
Our Spiritual Relations : Challenging Settler Colonial Possessiveness of Indigenous Spirituality/Religion |
title_full |
Our Spiritual Relations : Challenging Settler Colonial Possessiveness of Indigenous Spirituality/Religion |
title_fullStr |
Our Spiritual Relations : Challenging Settler Colonial Possessiveness of Indigenous Spirituality/Religion |
title_full_unstemmed |
Our Spiritual Relations : Challenging Settler Colonial Possessiveness of Indigenous Spirituality/Religion |
title_sort |
our spiritual relations : challenging settler colonial possessiveness of indigenous spirituality/religion |
publisher |
University of Victoria |
publishDate |
2023 |
url |
http://id.erudit.org/iderudit/1109802ar https://doi.org/10.18357/anthropologica65120232599 |
genre |
Mi’kmaq |
genre_facet |
Mi’kmaq |
op_relation |
Anthropologica vol. 65 no. 1 (2023) http://id.erudit.org/iderudit/1109802ar doi:10.18357/anthropologica65120232599 |
op_rights |
© JeanineLeBlanc and PaulL.Gareau, 2024 |
op_doi |
https://doi.org/10.18357/anthropologica65120232599 |
container_title |
Anthropologica |
container_volume |
65 |
container_issue |
1 |
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1797586962105761792 |