Seeking the Holy Ancient Traditions, Modern Practices Free Essay Example, 750 words

ï » ¿I. Introduction (160 words) Rituals and beliefs associated with indigenous religions still are a central part of life in the Americas (both North, South, and Central). These respective spiritual practices and cosmologies are so important to the way the universe unfolds—as told from the perspective of peoples who have made such incredible contributions to society, even as modernity encroaches upon their ways of living. However, the issues of imperialism and colonization, capitalism and property rights, and a host of ideologies (including materialism, pragmatism, anthropocentrism, and logocentrism) only reinforce the idea that with these rituals and beliefs are actually being found and practiced instead of being lost and neglected forever. According to Esposito, Fasching, & Lewis (2001), â€Å"Indeed, the end of the twentieth century seems to have brought with it a period of religious resurgence, a development that defies countless theorists who predicted that the irresistible secularization of civiliza tion by the forces of modern science would lead to the disappearance of religion† (pp. 1). II. Imperialism and Colonization (200 words) Imperialism and colonization have signified total domination and victory for the oppressors, who were mainly Europeans wanting to impose their own rituals and beliefs upon the native peoples of North, South, and Central America. We will write a custom essay sample on Seeking the Holy: Ancient Traditions, Modern Practices or any topic specifically for you Only $17.96 $11.86/pageorder now Especially, the cosmology among indigenous women of North America—particularly Mexico—highlight an internal struggle between the oppressors (the Spanish) and the oppressed (the native peoples of Mexico). According to Marcos (2009), â€Å"[I]ndigenous spirituality [and] influences of feminist and Latin American ecofeminist liberation theologies [highlight] women in Mexico's indigenous worlds †¦emerg[ing] from a[n] indigenous cosmovision and cosmology. [N]ative women's fight for social justice [equals] a ‘de-colonial’ effort [where] indigenous women†¦recaptur[e] ancestral spiritualities[, discarding] the mantle of colonial religion, gender oppression, and elitism† (pp. 25). It was not too long ago that criollos used to be in charge of haciendas where the indigenous women would be subservient. With the advent of political and social advancements, these indigenous women have been able to keep their own traditi onal beliefs and rituals—oftentimes either masking them with Catholic symbols and imagery in order to resolve the difference between their own native, innate religious beliefs and practices versus the religion which was imposed upon them by the oppressors who invaded Mexico. III. Capitalism and Property Rights (100 words) Speaking of that political power which, for so long eluded the indigenous peoples of the Americas—they are only just now starting to be able to gain their rights. Usually this happens through peaceful, nonviolent protests and coordination with local leaders and religious lobbyists. According to Micon (2008), â€Å"[W]ell-paid lobbyists who develop good working relationships with legislators and mobilize their constituents are the key to religious political action organization’s impact on state government. [R]eligious political action organization[s may attempt to get more] visibility, but it jeopardizes [their plight]. [This helps them]†¦achiev[e] their goals and objectives of social change† (pp. 409-410). IV. Materialism, Pragmatism, Anthropocentrism, and Logocentrism (200 words) Materialism has often been the center of so many attitudes that comprise the crux of Western culture. It is this Western civilization and its new ideas against which many indigenous peoples revolt. According to Esposito, Fasching, & Lewis (2001), â€Å"The impressive achievements of Western civilization†¦was typically followed†¦by a religious and political backlash, manifested in a struggle for national liberation and independence as indigenous peoples sough to reclaim their autonomy and to reaffirm the value of their own ways of life† (pp. 29). Pragmatism, or common sense, is often stressed in relation to beliefs and practices in Western culture, so much so that indigenous rituals may seem unusual to outsiders. Additionally, anthropocentrism, or the idea that â€Å"the world revolves around oneself, † is also a foreign concept to indigenous peoples—who are usually focused upon the community and what is good for everyone together. This is contrary to the Western perception that everyone is an individual, to be heard. Logocentristic ideas, that speech is very important and one of the highest forms of communication, is also a Western idea contrary to the indigeous notion that there is power and communicative ability in silence. Indigenous beliefs, therefore, won’t always make sense to Westerners. V. Conclusion (90 words) Undoubtedly, indigenous rituals and beliefs were openly practiced long before the advent of Western civilization. How these manifestations of faith in various world religions—especially in the Americas—demonstrate the way that the following elements have had an effect on indigenous beliefs: imperialism and colonialism; capitalism and property rights; and, of course, a myriad of attitudes which reflect Western beliefs contrary to indigenous beliefs, such as materialism, pragmatism, anthropocentrism, and logocentrism. It is hoped, in the future, both the indigenous and Western civilizations will learn to share and appreciate beliefs. REFERENCES Esposito J. L., Fasching D. J., & Lewis T. (2001). World religions today. Marcos S. (2009). â€Å"Mesoamerican women’s indigenous spirituality: decolonizing religious beliefs. † Journal of Feminist Studies in Religion, 25 (2): 25-45. Micon J. (2008). â€Å"Limestone prophets: gauging the effectiveness of religious political action organizations that lobby state legislatures, † from the 2007 Paul Hanly Furfey Lecture. Sociology of Religion, 69 (4): 397-413.