Draft:Indigenous liberation theory

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There is a close connection between Indigenous Liberation Theory (ILT) and Liberation Theology. Liberation theology interprets sacred texts through the experiences of the poor, the oppressed, and the marginalized.[1] However, ILT centers Indigenous worldviews to foster resistance and self-determination as tools for liberation against colonial oppression.[2] The main aim is to restore cultural identity, land, and sovereignty. Therefore, ILT builds on the foundations of liberation theology by connecting the struggles for justice to Indigenous spiritualities, land-based identities, and anti-colonial resistance.[3]

Key Tenets of Indigenous Liberation Theory

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ILT is grounded in the struggle for sovereignty, self-determination, and the reclamation of land and identity by Indigenous peoples. Central to the theory is the understanding that all oppression is connected and liberation cannot be separated from land, which is a sacred, living being integral to cultural identity and spiritual well-being. ILT affirms the right of Indigenous communities to govern themselves, define their development, and sustain their traditions free from external domination.[4]

A core tenet of the theory is to decolonize the mind, structures, and knowledge systems that have been shaped by centuries of colonialism. This includes resisting erasure or ignoring of cultural values that sustain life through the revival of Indigenous languages, ceremonies, and ways of knowing, while challenging imposed legal, educational, and religious frameworks.[5] Indigenous liberation emphasizes harmony between the environment and the community, where co-prosperity with others, the earth, and the spiritual realm forms the basis of justice and resistance.[6]

Healing from historical trauma, honoring inter-generational memory, and embracing inclusive approaches are also essential pillars. ILT is inherently intersectional.[7] It acknowledges the diverse identities within Indigenous communities, including gender, sexuality, age, and ability. It seeks holistic restoration through spiritual, cultural, and ecological renewal, standing in solidarity with other global movements for justice and dignity.[8]

Reference

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  1. ^ McCann, Dennis (2001). Christian Realism and Liberation Theology. Eugene, Oregon: Wipf & Stock Publishers. p. 150. ISBN 1579107397.
  2. ^ Burkhart, Brian (2016). "Locality is a Metaphysical Fact'—Theories of Coloniality and Indigenous Liberation Through the Land: A Critical Look at Red Skin, White Masks" (PDF). Indigenous Philosophy. 15 (2): 2 – via IP.
  3. ^ Beals, Wilson & Persaud, Ann,Ciann & Rachel (2025). "Proclaiming Our Roots: Afro-Indigenous Identity, Resistance, and the Making of a Movement". Religions. 16 (7): 6. doi:10.3390/rel16070828.{{cite journal}}: CS1 maint: multiple names: authors list (link)
  4. ^ Northcott, Heather A. (2012). "Realisation of the right of indigenous peoples to natural resources under international law through the emerging right to autonomy". International Journal of Human Rights. 16 (1): 79. doi:10.1080/13642987.2011.611335 – via IJHR.
  5. ^ Phyak, Prem (2021). "Subverting the Erasure: Decolonial Efforts, Indigenous Language Education and Language Policy in Nepal". Journal of Language, Identity & Education. 20 (5): 326. doi:10.1080/15348458.2021.1957682 – via JLIE.
  6. ^ De Marco, Pasquale (2025). Unveiling the Nexus of Gender, Power, and Liberation: A Psychological Exploration. Pasquale De Marco. p. 40.
  7. ^ Wiegman, Robyn (2012). Object Lessons. Durham, North Carolina: Duke University Press. p. 2. ISBN 9780822351603.
  8. ^ Tomblin, David C. (2009). "The Ecological Restoration Movement : Diverse Cultures of Practice and Place". Organization & Environment. 22 (2): 187. Bibcode:2009OrgEn..22..185T. doi:10.1177/1086026609338165 – via OE.