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  • Languages

  • 4.2 Indigenous Religions

    Version 1.2 June 2017                                   (Previous Version)

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    These are the questions we ask in the introduction (Section 0.1.6 – paragraph 22):

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    Do primitive or indigenous religions provide any insights for the modern world?  Should we tell our children about indigenous creation myths?  Do aboriginal dreamtime stories help us to relate to our country and our society?  Are polytheism and pantheism valid religious options?  Or are they just precursors to more advanced monotheistic religions?

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    This Chapter covers what are generally characterised as indigenous religions, which are typically polytheistic or pantheistic and practiced in a restricted area, by one or more tribes (like Australian Aboriginal religions) or by one country (such as Japan’s Shinto).  Historically they are not seen as “universal” religions, open to anyone.  However, Yoruba has crossed from Africa to the Americas, Shamanism (with many variations) is widespread, and it seems many so called indigenous religions may now welcome “outsiders” if they undertake the appropriate learning and initiation. 

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    On the other hand, as discussed in Chapter (4.3, on east Eurasian religions), some Hindus are pantheists, and to many people Hinduism looks like polytheism.  Chapter (4.3, on west Eurasian religions) covers Judaism, which many would see as open only to Jews, and Zoroastrianism which has two dominant supernatural beings.  So here we categorise some religions as “indigenous” as a way to facilitate discussion and to allow us to make certain general points, not because they are uniquely different from the world’s major traditional religions – which all originated in Eurasia.

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    Note that in Part 1 (Philosophy) we rejected dualism (1.2 Metaphysics), theism (1.3 Theology) and life after death (1.4 Minds).  So when discussing particular religions in the next few Chapters it is with the understanding that there are no gods, no spirits, no ghosts or other ancestral beings, no reincarnation, no heaven and no hell.  The general debate on these issues is confined to Part 1.  We only address arguments in favour of the supernatural if the religion being discussed has a unique view on the issue.

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    Many modern, affluent people disillusioned with capitalism and consumerism, and also unable to accept the tenets of dominant religions like Christianity or Islam, are attracted to the apparent simplicity and naturalness of indigenous religions, but they risk using them as an escape rather than confronting the global crises we face (see Section 0.1.7).

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    We propose to look at indigenous religions under the following headings:

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    1. Early Beliefs:

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    What is common in the beliefs of the world’s oldest cultures?

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    2. African Religions:

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    What were our earliest beliefs?

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    Is it reasonable to break down this area into these topics at this level?

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    Click on feedback, or add a comment below, to tell us if you agree or disagree, or suggest improvements.

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    3. Australian Religions:

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    What is Aboriginal dreamtime?

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    4. American Religions

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    What did early Americans believe?

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    5. Yoruba Religion:

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    What is Yoruba?

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    6. Shamanism:

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    Do witch doctors control people?

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    7. Shinto Religion:

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    What is Japan’s state religion?

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    8. Eurasian Indigenes:

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    Is there anything unique about the Eurasian indigenous religions?

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    As stated in the chapter overview, this is the current summary of our conclusions in this area:

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    Many religions see god everywhere in nature (pantheism) or have many gods (polytheism), and some of these continue today (Shamanism, Shinto and Yoruba); we can enjoy their stories that help us connect with the natural world and explore our values, but we must leave aside the supernatural aspects and bad science.

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      more                                                              Statement 22

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