A Response to David G. Robertson’s Interview of Bjørn Ola Tafjord and Arkotong Longkumer
Claire S. Scheid
A response to “What do we mean by Indigenous Religion(s)” with Bjorn Ola Tafjord and Arkotong Longkumer
by Liudmila Nikanorova
We talk a lot about the World Relgions Paradigm at the Religious Studies Project, and this discussion looks more closely at one of the ancillary categories, Indigenous Religion. What exactly does this term refer to? Does it refer to specific religions (plural) or a kind of religion (singular)? What makes some religions indigenous and not others? What are the political implications? Bjorn Ola Tafjord & Arkotong Longkumer outline some of the language games that involve Indigenous Religion.
That this conference took place at the National University of San Marcos was quite inspiring. This was the first university on the continent with a theology and arts faculty during the second half of the sixteenth century. Now, almost five hundred years later, Peruvian academics still have an interest in studying religion. However, our current perspectives and methodologies are far more diverse, and ever broadening. I remain optimistic that, in the near future, the academic study of religion in Peru will be as widespread and supported as other research areas.
Riddu Riddu has been important for the Sámi population as a meeting place as well as for people who have lost their connection to the Sámi and wish to learn.
By defining Indigenous Religions as focused primarily on ancestors and as rooted in location, I have restricted the term in a way that then opens up wide permutations of ancestral and localised traditions as they are affected by modernity, globalisation, travel and mass communication, including indigenous people living in diaspora…