Native American spirituality : its appropriation and incorporation amongst native and non-native peoples

This thesis focuses primarily on Lakota concerns about the appropriation of their spirituality. The religious authority of the Lakota has been recognised by Native Americans and non- Natives alike through the books of Nicholas Black Elk, who witnessed the establishment of reservations in the Plains, the aftermath of the Wounded Knee massacre and the conversion of his people to Christianity, and through the teachings of his nephew Frank Fools Crow who kept the prohibited Lakota Sun Dance alive and other ceremonial practices until the American Indian Religious Freedom Act (AIRFA) was passed by Congress in 1978. Not long after, elders from Lakota and other Plains Indian Nations became increasingly concerned about what they perceived to be the misuse of their ceremonies. In 1993, five hundred representatives of the Lakota, Nakota and Dakota peoples endorsed the ‘Declaration of War Against Exploiters of Lakota Spirituality’, which primarily attacks the commodification of Lakota ceremonies by ‘pseudo-Indian charlatans’ and ‘new age wannabes’. Ten years later, a group of Lakota and neighbouring Plains Indian spiritual leaders supported the ‘Arvol Looking Horse Proclamation’ prohibiting all non-Native participation in Plains Indian ceremonies. Meanwhile, in academic institutions, several Native American scholars accused their non-Native colleagues of exploiting Native American communities, raising methodological questions connected to insider/outsider debates and research ethics in the study of Native American religious traditions. The thesis first examines the historical roots of the religious ‘war’ between Native Americans and non-Natives and analyses how the expropriation of Lakota ceremonies across tribal boundaries became the basis of a pan-Indian religion. By bringing together diverse indigenous peoples of North America as the ‘colonised’ against non-Native appropriators perceived as the ‘colonisers’, a tension developed between racial interpretations of ‘Native American’ based on blood quantum methods, established by the federal governments, and ‘traditional’ definitions where attitude and behaviour determines membership of the group. The main body of the thesis explores this tension in a variety of contexts: among the Lakota themselves, non-Native Americans accused of appropriating Lakota ceremonies, contemporary Mi’kmaq in eastern Canada who have employed Lakota and other Plains Indian ceremonial practices, and in the academy where ethnicity and ethics in the study of Native American religions are currently debated. The matter is further complicated by evidence illustrating that the Lakota have no centralised authority where traditional religious matters are concerned; however, Native Americans consistently refer to ‘protocols’ that define the way ceremonies are performed and the rules of participation, largely based on the Lakota model again, in particular where pan-Indian religion is present, such as at Mi’kmaq powwows, and in ceremonies where the pipe is smoked, such as the sweat lodge ceremony and vision quest, which have been appropriated extensively, often without the protocols, by non-Native Americans, including practitioners in Britain where some have altered the ceremonies to create a reconstituted British indigenous tradition. The attempt to restrict participation in Native American ceremonies according to ethnicity has not only created conflict between Native and non-Native peoples, but within Native communities as well. Nevertheless, the call for exclusivity has come after previous warnings about the misuse of ceremonies had been ignored. Therefore, the thesis examines Native American discourses about the breaking of ‘protocols’ as being at the heart of objections to the appropriation of Native American spirituality.EThOS - Electronic Theses Online ServiceGBUnited Kingdo

Lived religion among the rural Paraiyar Christians of South India : an ethnographic study of the social and religious worldviews in Thulasigramam

This thesis seeks to present a study of one particular rural Paraiyar Christian community in Tamil Nadu, focusing on their religious identity and theological expressions. Such people, more commonly known as Dalits, or Untouchables are a largely socially marginalised group living within a dynamic and complex social matrix dominated by the caste system and its social and religious implications. They are heavily reliant on their landlords (the high caste Hindus) for their wages, food, and access to resources. The village has two Paraiyar communities, one of which is Hindu and other Christian, with intermarriage occurring frequently between them. With one exception, all of the thirty-one Christian families in the village were once Hindu Paraiyars before converting to Christianity. The first convert to Christianity was in the beginning of 20th century as the result of the American Arcot Mission. Fieldwork highlighted various tensions and areas of creativity regarding how Paraiyar Christians negotiate their lives within a marginalised and oppressed hierarchical system. Although the study focuses on the Christian community, it can only do so by examining their wider social context, which is dominated by religious and caste structures, ascribed and achieved identity, symbols, ritual, and boundaries. Recent writing within Dalit Theology naturally discusses Paraiyar Christians, but it is a contention of this thesis that much ‘Dalit Theology’ ignores the social, ritual and basis of rural Dalit life and thought, an omission which this thesis redresses. The main body of the thesis is divided in to three parts. The first part presents a review and discussion of written works on missionary encounters with the caste system in the church history of south India, as well as Dalit Theological writings. The second section concentrates on the ethnographic information gathered from eight months’ fieldwork and analysed under four different themes: understanding Paraiyar identity, Yesusami and the religious worldview of Paraiyar Christians, the utilisation of religious symbols and performances to advance social change, and, finally, the reproduction of social hierarchies among Paraiyar Christians. The final section attempts to articulate a relevant theological understanding of Dalit Christology using Gillian Rose’s concept of ‘Broken Middle’. This thesis does not set out to provide a comprehensive ethnography of this Paraiyar Christian community, nor does it propose a completely new theological system. Rather, it attempts to allow for the research subjects themselves to articulate their own perspectives and opinions regarding what it means to be Christians and Paraiyars simultaneously. This work allows for flexibility and volatility between the two identities combined within the Paraiyar Christian community. I argue that this is only made possible by their fluidity, being able to balance their individual and communal religious identities - creatively living in the middle of their multiple belongings.EThOS - Electronic Theses Online ServiceGBUnited Kingdo

Long-term neurological symptoms after acute COVID-19 illness requiring hospitalization in adult patients: insights from the ISARIC-COVID-19 follow-up study

in this study we aimed to characterize the type and prevalence of neurological symptoms related to neurological long-COVID-19 from a large international multicenter cohort of adults after discharge from hospital for acute COVID-19

Paediatric COVID-19 mortality: a database analysis of the impact of health resource disparity

Background The impact of the COVID-19 pandemic on paediatric populations varied between high-income countries (HICs) versus low-income to middle-income countries (LMICs). We sought to investigate differences in paediatric clinical outcomes and identify factors contributing to disparity between countries.Methods The International Severe Acute Respiratory and Emerging Infections Consortium (ISARIC) COVID-19 database was queried to include children under 19 years of age admitted to hospital from January 2020 to April 2021 with suspected or confirmed COVID-19 diagnosis. Univariate and multivariable analysis of contributing factors for mortality were assessed by country group (HICs vs LMICs) as defined by the World Bank criteria.Results A total of 12 860 children (3819 from 21 HICs and 9041 from 15 LMICs) participated in this study. Of these, 8961 were laboratory-confirmed and 3899 suspected COVID-19 cases. About 52% of LMICs children were black, and more than 40% were infants and adolescent. Overall in-hospital mortality rate (95% CI) was 3.3% [=(3.0% to 3.6%), higher in LMICs than HICs (4.0% (3.6% to 4.4%) and 1.7% (1.3% to 2.1%), respectively). There were significant differences between country income groups in intervention profile, with higher use of antibiotics, antivirals, corticosteroids, prone positioning, high flow nasal cannula, non-invasive and invasive mechanical ventilation in HICs. Out of the 439 mechanically ventilated children, mortality occurred in 106 (24.1%) subjects, which was higher in LMICs than HICs (89 (43.6%) vs 17 (7.2%) respectively). Pre-existing infectious comorbidities (tuberculosis and HIV) and some complications (bacterial pneumonia, acute respiratory distress syndrome and myocarditis) were significantly higher in LMICs compared with HICs. On multivariable analysis, LMIC as country income group was associated with increased risk of mortality (adjusted HR 4.73 (3.16 to 7.10)).Conclusion Mortality and morbidities were higher in LMICs than HICs, and it may be attributable to differences in patient demographics, complications and access to supportive and treatment modalities