Holy sites are often at the center of intense contestation between different groups regarding a wide variety of issues, including ownership, access, usage rights, permissible religious conduct, and many others. They are often the source of intractable long-standing conflicts and extreme violence. These difficulties are exemplified by the five sites profiled in Governing the Sacred: Devils Tower National Monument (Wyoming, US), Babri Masjid/Ram Janmabhoomi (Uttar-Pradesh, India), the Western Wall (Jerusalem), the Church of the Holy Sepulchre (Jerusalem), and the Temple Mount/Haram esh-Sharif (Jerusalem). Telling the fascinating stories of these high-profile contested sites, the authors develop and critically explore five different models of governing such sites: "non-interference," "separation and division," "preference," "status-quo," and "closure." Each model relies on different sets of considerations; central among them are trade-offs between religious liberty and social order. This novel typology aims to assist democratic governments in their attempt to secure public order and mutual toleration among opposed groups in contested sacred sites.

""Contested sacred sites pose a difficult challenge in the field of toleration. Holy sites are often at the center of intense contestation between different groups regarding a wide variety of issues, including ownership, access, usage rights, permissible religious conduct, and many other aspects. As such, they are often the source of immense levels of violence, and intractable, long standing conflicts. Governing the Sacred profiles five central contested sacred sites which exemplify the immense difficulties associated with such sites: Devils Tower National Monument (Wyoming, U.S.), Babri Masjid/Ram Janmabhoomi (Uttar-Pradesh, India), the Western Wall (Jerusalem), The Church of the Holy Sepulchre (Jerusalem) and the Temple Mount/Haram esh-Sharif (Jerusalem). The in-depth, contextual and casuistic study of these sites, which differ in spatial, cultural and religious settings, enables the construction of a novel, critical typology of five corresponding models or ways of governing the sacred. By telling the fascinating stories of five high-profile contested sacred sites, Governing the Sacred develops and critically explores five different models of governing contested sacred sites: 'non-interference', 'separation and division', 'preference', 'status-quo', and 'closure'. Each model, in turn, relies on different sets of considerations, central among them, trade-offs between religious liberty and social order. Beyond its scholarly contribution, the novel typology, developed in Governing the Sacred, aims to assist democratic governments in their attempt to secure public order and mutual toleration among opposed groups in contested sacred sites""--

Since time immemorial indigenous people have engaged in legal relationships with other-than-human-persons. These relationships are exemplified in enspirited sacred natural sites, which are owned and governed by numina spirits that can potentially place legal demands on humankind in return for protection and blessing. Although conservationists recognise the biodiverse significance of most sacred natural sites, the role of spiritual agency by other-than-human-persons is not well understood. Consequently, sacred natural sites typically lack legal status and IUCN-designated protection. More recent ecocentric and posthuman worldviews and polycentric legal frameworks have allowed courts and legislatures to grant 'rights' to nature and 'juristic personhood' and standing to biophysical entities. This book examines the indigenous literature and recent legal cases as a pretext for granting juristic personhood to enspirited sacred natural sites. The author draws on two decades of his research among Tibetans in Kham (southwest China), to provide a detailed case study. It is argued that juristic personhood is contingent upon the presence and agency of a resident numina and that recognition should be given to their role in spiritual governance over their jurisdiction. The book concludes by recommending that advocacy organisations help indigenous people with test cases to secure standing for threatened sacred natural sites (SNS) and calls upon IUCN, UNESCO (MAB and WHS), ASEAN Heritage and EuroNatura to retrospectively re-designate their properties, reserves, parks and initiatives so that SNS and spiritual governance are fully recognised and embraced. It will be of great interest to advanced students and researchers in environmental law, nature conservation, religion and anthropology.

Much previous literature on sacred natural sites has been written from a non-indigenous perspective. In contrast, this book facilitates a greater self-expression of indigenous perspectives regarding treatment of the sacred and its protection and governance in the face of threats from various forms of natural resource exploitation and development. It provides indigenous custodians the opportunity to explain how they view and treat the sacred through a written account that is available to a global audience. It thus illuminates similarities and differences of both definitions, interpretations and governance approaches regarding sacred natural phenomena and their conservation. The volume presents an international range of case studies, from the recent controversy of pipeline construction at Standing Rock, a sacred site for the Sioux people spanning North and South Dakota, to others located in Australia, Canada, East Timor, Hawaii, India, Mexico, Myanmar, Nigeria and the Philippines. Each chapter includes an analytical introduction and conclusion written by the editors to identify common themes, unique insights and key messages. The book is therefore a valuable teaching resource for students of indigenous studies, anthropology, religion, heritage, human rights and law, nature conservation and environmental protection. It will also be of great interest to professionals and NGOs concerned with nature and heritage conservation.

Presenting a thorough examination of the sacred forests of Asia, this volume engages with dynamic new scholarly dialogues on the nature of sacred space, place, landscape, and ecology in the context of the sharply contested ideas of the Anthropocene. Given the vast geographic range of sacred groves in Asia, this volume discusses the diversity of associated cosmologies, ecologies, traditional local resource management practices, and environmental governance systems developed during the pre-colonial, colonial, and post-colonial periods. Adopting theoretical perspectives from political ecology, the book views ecology and polity as constitutive elements interacting within local, regional, and global networks. Readers will find the very first systematic comparative analysis of sacred forests that include the karchall mabhuy of the Katu people of Central Vietnam, the leuweng kolot of the Baduy people of West Java, the fengshui forests of southern China, the groves to the goddess Sarna Mata worshiped by the Oraon people of Jharkhand India, the mauelsoop and bibosoop of Korea, and many more. Comprising in-depth, field-based case studies, each chapter shows how the forest’s sacrality must not be conceptually delinked from its roles in common property regimes, resource security, spiritual matters of ultimate concern, and cultural identity. This volume will be of great interest to students and scholars of indigenous studies, environmental anthropology, political ecology, geography, religion and heritage, nature conservation, environmental protection, and Asian studies.

(Volume 1 of 2) Killsback, a citizen of the Northern Cheyenne Nation, reconstructs and rekindles an ancient Cheyenne world--ways of living and thinking that became casualties of colonization and forced assimilation. Spanning more than a millennium of antiquity and recovering stories and ideas interpreted from a Cheyenne worldview, the works' joint purpose is rooted as much in a decolonization roadmap as it is in preservation of culture and identity for the next generations of Cheyenne people. Dividing the story of the Cheyenne Nation into pre- and post-contact, A Sacred People and A Sovereign People lay out indigenously conceived possibilities for employing traditional worldviews to replace unhealthy and dysfunctional ones bred of territorial, cultural, and psychological colonization.

Lucas Morel examines what the public life of Abraham Lincoln teaches about the role of religion in a self-governing society. Lincoln's understanding of the requirements of republican government led him to accommodate and direct religious sentiment toward responsible self-government. As a successful republic requires a moral or self-controlled people, Lincoln believed, the moral and religious sensibilities of a society should be nurtured.

Fulfilling the Sacred Trust explores the implementation of international accountability for dependent territories under the United Nations during the early Cold War era. Although the Western nations that drafted the UN Charter saw the organization as a means of maintaining the international status quo they controlled, newly independent nations saw the UN as an instrument of decolonization and an agent of change disrupting global political norms. Mary Ann Heiss documents the unprecedented process through which these new nations came to wrest control of the United Nations from the World War II victors that founded it, allowing the UN to become a vehicle for global reform. Heiss examines the consequences of these early changes on the global political landscape in the midst of heightened international tensions playing out in Europe, the developing world, and the UN General Assembly. She puts this anti-colonial advocacy for accountability into perspective by making connections between the campaign for international accountability in the United Nations and other postwar international reform efforts such as the anti-apartheid movement, Pan-Africanism, the Non-Aligned Movement, and the drive for global human rights. Chronicling the combative history of this campaign, Fulfilling the Sacred Trust details the global impact of the larger UN reformist effort. Heiss demonstrates the unintended impact of decolonization on the United Nations and its agenda, as well as the shift in global influence from the developed to the developing world.

Throughout the nineteenth and early twentieth centuries, as Americans increasingly came into contact with the Islamic world, U.S. diplomatic, cultural, political, and religious beliefs about Islam began to shape their responses to world events. In Sacred Interests, Karine V. Walther excavates the deep history of American Islamophobia, showing how negative perceptions of Islam and Muslims shaped U.S. foreign relations from the Early Republic to the end of World War I. Beginning with the Greek War of Independence in 1821, Walther illuminates reactions to and involvement in the breakup of the Ottoman Empire, the efforts to protect Jews from Muslim authorities in Morocco, American colonial policies in the Philippines, and American attempts to aid Christians during the Armenian Genocide. Walther examines the American role in the peace negotiations after World War I, support for the Balfour Declaration, and the establishment of the mandate system in the Middle East. The result is a vital exploration of the crucial role the United States played in the Islamic world during the long nineteenth century--an interaction that shaped a historical legacy that remains with us today.