2284 indigenous peoples

These controversies have heightened identity
politics both within Native groups and between
Native groups and the general population.
While American Indian gaming might be
viewed negatively by some non Indians, Amer
ican Indian religions and traditions (real or ima
gined) have attracted many non Indians. Some
religions welcome, and indeed, seek to convert
others and expand their membership. This gen
erally is not the case with Native American
spiritual leaders and practitioners. Non Indian
appropriation of Indian spiritual traditions often
is perceived by native people as theft one in a
long series of Indian giving by non Indians.
The presence of charlatans and hucksters (a few
of whom are of native ancestry) involved in
assorted new age appropriations of Indian
cultural elements lifted from their indigenous
context has heightened the controversy
(Churchill 1996).
The spread of new age and world music
that uses elements and occasionally performers
from various indigenous populations has
spawned analogous controversies at a global
level (Feld 1991). Not the least of the subcon
troversies is that it is non Indian performers and
producers who are making the large profits from
the use of indigenous instruments, themes,
music, and performances. Such controversies
will not disappear quickly. They have, however,
generated a new interest in relations with indi
genous peoples and new attempts to reexamine
the long, and often tawdry, history of Indian/
non Indian relations.

SEE ALSO: Decolonization; Ethnography;
Indigenous Movements; Polyethnicity; Primi
tive Religion; Tribalism


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