It is characteristic of Native American social wisdom concerning human peoples to be attentive to these interpretive themes: tribalism, nationalism, relations to other life/land, and religion.

Religious ceremonies, prayers, songs, dances, and other righteous habits of thought and deed are understood to be essential to this effort.

Religion is important for interpreting various circles of social ethical concern, circles ranging from the most general population of all peoples to increasingly specific peoples, nations, and tribes.

There are twelve circles of concern identified in this chapter.
You may visit them sequencially, moving from the most general to the more specific, by simply continuing to scroll down the page,
or,
you may jump to selected circles by selecting from the following Circle of Concerns Menu.

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According to Native American social wisdom
about religion(s) among human peoples generically,
relations to the Great Spirit/Creator,
relations to lesser spirits and created-creative-creaturely life of all kinds, and
relations between human peoples (including relations between human nations, tribes, clans, families, and individuals)
are all normally and rightfully religious matters.

The normative and proper range of religious concerns includes concern for maintaining or achieving right relations
with the all-inclusive circle of life, and
with the many lesser circles of Earthly and local life.

Where human peoples are normally and rightly religious, in important respects, their religions are indigenous, local, and tribal.

According to Native American social wisdom
concerning all human peoples in all peopled spaces and times,
where human peoples are rightly religious,
righteous religions will contribute
to good and proper relations (reverance) with the all-inclusive life of the Great Spirit/Creator,
to good and proper relations (respect and reciprocity) with other-than-human life, and
to good and proper relations among human peoples.

Conversely,
where human peoples are not rightly religious,
they will not develop
good and proper relations (reverance) with the all-inclusive life of the Great Spirit/Creator, and
they will not develop
good and proper relations (respect and reciprocity) with other-than-human life, and
they will not develop
good and proper relations among themselves.

Characteristically, Native American visions of rightly religious peoples are visions of individuals, tribes, and nations making deliberate and successful efforts
to contribute to right relations to the Creator/Great Spirit, and
to contribute to right relations with other created-creative-creaturely lives and spirits, including human and other-than-human creatures and creations.

Native American visions of rightly religious peoples include visions of
being rightly related to the all-inclusive circle of life,
and
being rightly related to to the many lesser circles of Earthly and local life.

This includes
being rightly related to specific geographic spaces and places,
and
being rightly related to local creatures and local life of every kind.

For example,
Black Elk's famous visions are visions of a future "nation" walking in a sacred manner along a religiously prescribed path to more righteous relations to other created-creative-creaturely life.

Black Elk's visions reveal two paths into the future:
One is the religiously prescribed path,
a path envisioned as contributing to shared well-being,
including contributing
to the well-being of future generations of humans and
to the well-being of other created-creative-creaturely life.
Black Elk calls this path the good "red road" (BES, p. 147).
According to Black Elk's visions, walking the red road will bring the nation "into the sacred hoop" thereby enabling "the sacred tree" to live and to "leaf and bloom and fill with singing birds" (BES, p. 274).

Alternatively,
the other path, which Black Elk calls the black road,
represents all departure from the religiously prescribed path.
This is the path of failure to contribute to the well-being of future life, including human and non-human life. Black Elk says "walking on the black road" will break "the nation's hoop" and "the flowering tree be withered" (BES, p. 147).

According to Native American social wisdom, all human peoples, nations, tribes and individuals in all peopled spaces and times should be rightly religious. All should choose the good "red road" and "walk in a sacred manner."

All humans, throughout their many circles of association, collectively and individually, should contribute to
right relations to the Creator,
and to
right relations to creation, including especially Mother Earth and all Her creaturely life,
and to
right relations between human peoples, nations, tribes, and individuals.
Righteous religions prescribe that human peoples, individuals, tribes, and nations should reverence the Creator/Great Spirit and respect and be reciprocially related to other life.

According to Native American social wisdom
about religion among human peoples generically,
all religions should be attentive to the sacredness of the all-inclusive circle of life, and to the sacredness of the many lesser circles, including local life and specific local spaces and places. Native American social wisdom prescribes religious ceremonies and prayers appropriate to local, global, and cosmic existence.

According to traditional tribal wisdom,
including especially Native American social wisdom,
religiously significant creatures and creations include: individuals, families, clans, bands, tribes, nations, and other life.

Traditional Native American religions are among the traditional tribal religions, and popular Christian religions are among the modern non-tribal religions.

Both groups of religions concern themselves with the spiritual and physical well-being and healing of individuals,
and
both groups of religions concern themselves with the spiritual and physical well-being and healing of social groups of various kinds.

However,
traditional tribal religions usually exhibit
greater concern for social groups (families, clans, bands, tribes, nations, and peoples) and their relations to the Creator/Great Spirit, and
less concern with individual believers and their individual souls.

While the social dimension is paramount, tribal religions are not without an individual dimension. Vine Deloria, Jr. of the Sioux nations says,"To be sure, Indian tribal religions have an individual dimension. The vision quest of many of the tribes is primarily an individual responsibility" (GODISRED, 2nd edition, p. 196).

While vision quests are individual quests,
these individual quests are important for their contributions to the group.

As we learn from the example of Black Elk's visions,
the great visions are visions given for the sake of peoples, tribes, and nations. Black Elk repeatedly described himself as one living under moral obligation to see that his "great vision" of the "Flaming Rainbow" contributed to the well-being of the nation (BES, pp. 234, 237, 249-250, 270).

Thus, even in their more individualist aspects such as vision quests,
traditional tribal religions usually exhibit greater concern for the behavior and well-being of social groups (families, clans, bands, tribes, nations, and peoples).

Also,
in contrast to modern non-tribal religions,
traditional tribal religions usually grant greater significance to the life of future generations.

And traditional tribal religions usually grant very much greater significance to other creatures and creations, including other animals, birds, plants, land, Mother Earth, Sun, Moon, and the cosmos.

For much traditional tribal thinking,
and especially for traditional Native American social wisdom,
religion is about individual, tribal, national, and international quests for right relations to other life,
including the all-inclusive life of the Creator/Great Spirit,
and
including the many lesser circles of created-creative-creaturely existence.

Where for modern philosophies, religions, and laws, relative to human life, all other Earthly created-creative-creaturely life has only subordinate and instrumental value;
by contrast,
for traditional and rightly tribal philosophies, religions, and laws such as those of many Native American peoples,
other created-creative-creaturely life has intrinsic and religiously significant value, and other created-creative-creaturely life has moral and legal standing.

Unlike modern Christian religion(s),
Native American religions do not suppose human life to have qualitatively different and greater intrinsic value than other created-creative-creaturely life.

And
unlike modern Christian religion(s),
Native American religions do not suppose humans are the only Earthly creatures created in the image of the Creator.

Through most of the many generations of human existence,
most human peoples have been tribal peoples, and
most human religions have been tribal religions.
Normally, traditional tribal religions have been indigenous to particular lands and particular peoples in particular places, and related to particular and local life of various kinds.

In contrast to traditional tribal religions,
believers in recently emergent modern non-tribal religions often claim:

1. their religion is a "universal" or "world" religion,
   a religion fully and unsurpassibly adequate and appropriate to all peoples in all times and all places; and,
2. their religion is the "only true religion,"
   all other religions being inadequate, mistaken, or morally and religiously wrong.
   

Accordingly, believers in such modern non-tribal religions have frequently believed themselves under obligation to obliterate all other religions, especially tribal religions, by conquering, evangelizing and converting all humanity to their one true religion.

According to Native American descriptions,
the last 500+ years of human history has been a history of 500+ years of modern religious assault upon traditional tribal religions, and 500+ years of resistance by traditional tribal peoples.

And resistance continues.

[See DEFENDING MOTHER EARTH: NATIVE AMERICAN PERSPECTIVES ON ENVIRONMENTAL JUSTICE (Maryknoll, New York: Orbis Books, 1996), edited by Jace Weaver of the Cherokee nation, foreword by Russell Means of the Oglala band of the Lakota Sioux nation. Here Russell Means says, "... we're still resisting" (p. xi).]

Robert Allen Warrior of the Osage Nation challenges Christianity and Christian liberation theologies to correct abuses inherent in the Exodus-Joshua traditions
by putting the Canaanites "at the center of Christian theological reflection" and
by giving attention to "the last remaining ignored voice in the text"--"the land itself" (p. 264)

Similarly,
where Christian religion (see Matthew 25) teaches us
service to the needs of human neighbors counts as service to God;
Native American religions teach us
service to the needs of human neighbors counts as service to the Creator, and
service to the needs of other created-creative-creaturely life also counts as service to the Creator.

Both teachings are true;
however,
the Native American teaching is more adequate.

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According to Native American social wisdom
about religion among contemporary human peoples globally,
continuing with past (500+ years) and present modern religious habits and behaviors will yield continuing and increasingly improper relations to other life.
Being wrongly related to other creaturely life will contribute to being wrongly related to human creaturely life, and it will contribute to being wrongly related to the Creator.

According to many Native American religious prophecies: contemporary human peoples are at a crossroads. Human peoples across the world must repent of modern relations to other life and take up efforts to contribute to the well-being and prosperity of other life. If contemporary human peoples fail to repent of modern relations to other life, then we will bring increasing disasters upon future human and other-than-human life. To be sure, human life cannot long survive the continually increasing destruction of other creaturely life.

Many Native Americans envision the possibility of a more favorable alternative to continuing with past and presently inadequate modern religions. They envision a future where human peoples globally are rightly religious.

According to Native American social wisdom
about contemporary human peoples globally,
what humanity needs now is more righteous religions, and more righteous religions are rightly tribal religions.

Prescribing more righteous religions for contemporary traditional tribal peoples means prescribing continuing and increasing resistance to modern anti-tribal influences, and prescribing contributions to a global resurgence of righteous tribal values and righteous tribal religions.

Similarly, Vine Deloria, Jr. of the Sioux nations seeks to teach traditional tribal wisdom to modern non-tribal peoples.

Native Americans envision an alternative to continuing with modernity. They envision an alternative and more favorable future where a resurgence of rightly tribal religions contribute to more adequate religious visions globally. In this alternative vision of the future, rightly tribal peoples teach rightly tribal religions to modern non-tribal, anti-tribal and wrongly tribal peoples, thereby helping them surrender non-tribal-anti-tribal and wrongly tribal religions in favor of more righteous tribal religions. This is a vision of a genuinely post modern world where righteous tribal values and religions are embraced in creative new ways.

Moreover, Native Americans see signs of coming change in the present. For example, Sioux and other Native American peoples see the recent (20 August 1994) birth of a white buffalo calf as a sign of coming change.

As with contemporary religions globally, in the lands of the peoples of the Eagle and Condor, lands which are recently called North and South America, there are traditional tribal religions and modern non-tribal religions.
Here,
the traditional tribal religions are mainly the religions of Native American peoples, and
the modern non-tribal religions are mainly the religions of hybrid or hyphenated-American peoples--European-American, Hispanic-American, African-American, Asian-American, etc.

[terminology: "people of the Eagle" and "people of the Condor"]

[terminology: "hybrid," "hyphenated-American," and "Native American"]

[terminology: "Wasichus"]

Among hyphenated-American peoples, modernity continues.

According to Native American values,
continuing indigenous resistance is good; modernity is not.

Native American gifts identified by Tinker include the following:

• agriculture

  "... sixty percent of the world's food supply today derives from Native American agriculture: especially potatoes from Peru and corn from Mexico and North America. More than that, various kinds of beans that are grown around the world, as well as chiles, squashes, pumpkins, and the like, all originated on Native American soil. These are gifts that become all the more importan when we recall the cycles of famine that hit Europe repeatedly before 1492 ..." (C&C, p. 78)

• smelting technology

  "The great wealth generated by Spain ... especially gold and silver, was made possible by Indian technologies of smelting that Spain did not yet possess" (C&C, p. 78)

• land & natural resources

  "Maybe above all we should talk about the gift of land, ... we're living on stolen property, and have become recipients of stolen property. We could talk about the natural resources that American Indian tribes make available to the world, in particular to the United States even tody: oil, gas, coal, minerals. Seventy percent of the West's uranium resources are on Native American lands." (C&C, p. 78)

• light

  "We could talk about the more implicit gifts. Native Americans today stand as a beacon of light in North America, I think, shining forth out of a culture that is rooted in a community existence, shedding new light on a Western culture, a North American culture, a European culture that is so given over to individualisms that we are seeing social structures fall apart at an ever increasing rate of speed." (C&C, p. 78)

• spatiality

  "We could even talk about the Native American gift of spatiality over against the European and American notion of temporality" (C&C, p. 78)

• spirituality

  "With some hesiation, I will mention one final gift, the gift of Native American spirituality. I say with some hesitation because New Age people are moving in on American Indian spirituality as if it were their own, ripping off the last treasure that American Indian peoples have. They are ripping it off, reforming it, changing it into some individualistic form of spiritual scalp-collecting, and despoiling what's left for Indian tribal peoples." (C&C, p. 78-79)

Native American woes identified by Tinker include the following:

• poverty

  "All these gifts stand in contrast to the great poverty of American Indiain people. On this continent, American Indians enjoy the lowest per capita income of any ethnic group, including the newest Asian refugees. On this continent, American Indians suffer a 60 percent unemployment rate, a rate that reaches up to 85 and 95 percent on some reservations." (C&C, p. 79)

• health deterioration

  " We suffer health deterioration at rates unparalleled in the rest of America. The rate, for instance, of tuberculosis is seven times the national American rate; the rate of diabetes is six times the national rate. All of this means that our longevity is some twenty years below the life expectancy of white Americans." (C&C, p. 79)

• erosion of land and natural resources

  "And, of course, our land and natural resources continue to be eroded, taken away from us. These are the gifts and the litany of woes and oppression that are intrinsic to Native American people today." (C&C, p. 79)

Religion
among Contemporary Human Peoples
in the Land of the People of the Eagle, also called Great Turtle Island, also called North America:
Geography, Descriptions & Value Judgments

Hyphenated-American peoples on the Great Turtle Island are not tribes, and only three nations--Canada, U.S.A., and Mexico.

The land and water spaces claimed by Native American tribes and nations overlap and conflict with the claims of the three hyphenated-American nations.

According to Native American judgments,
by right of long generations of prior occupancy, and by right of original title and hundreds of treaties, the claims of Native American tribes and nations hold legal and moral priority.
The Great Turtle Island, like the land of the people of the Condor, is traditionally, legally, and rightly the sovereign homeland of Native American tribes and nations. Hyphenated-American peoples are mainly foreign invaders, hybrid peoples, and illegal alien peoples.

Native American religions are indigenous to specific lands, waters, places, and locations on the Great Turtle Island.

The modern "world religions" of hyphenated-American peoples are not indigenous to the Great Turtle Island.
These religions exhibit little appreciation for specific local spaces and sacred sites.
The religious ceremonies of hyphenated-American peoples are not related to specific local lands and waters or to other than human local life.
The religions of hyhenated-American peoples have no subtantial long-standing rootage to specific lands and places on the Great Turtle Island.

On the Great Turtle Island,
recently called North America,
which is the Land of the People of the Eagle,
there is a great river.

Recently,
this great river has come to be called "Rio Grande" by English speaking hyphenated-American peoples on its northern side and "Rio Bravo" by Spanish speaking hyphenated-American peoples on its southern side.

North of this great river,
Native American peoples are many tribes and many nations
and
hyphenated-American peoples are not tribes and only two nations: Canada and the United States of America.

The land and water spaces claimed by Native American tribes and nations overlap and conflict with the claims of the two hyphenated-American nations.

Traditional tribal Native North American religions are indigenous to specific lands, waters, places, and locations on the Great Turtle Island.

The modern non-tribal "world religions" of hyphenated-American peoples are not indigenous to the Great Turtle Island.
These religions exhibit inadequate appreciation for specific local spaces and sacred sites on Great Turtle Island.
They are the religions of hybrid peoples with no subtantial long-standing rootage to specific lands and places on the Great Turtle Island.

Religion
among Contemporary Native American Peoples
in Native American and U.S. Claimed Territories:
Descriptions, Predictions, Visions & Prescriptions

Throughout U.S. history,
Native American peoples have been victim of virtually unrelenting efforts to force them (literally, by any means necessary)

to surrender tribal existence,

to surrender tribal and national sovereignty,

to surrender tribal ownership of land and tribal relations to land and other life, and

to surrender their own indigenous tribal religions by converting to modern western versions of Christian religion.

Despite these unrelenting efforts, Native American resistance continues.
As elsewhere in the lands of the peoples of the Eagle and Condor, Native American tribes and nations in areas claimed by the U.S. government are continuing to resisit the detribalizing forces of modernity.
Moreover,
many Native American tribes and nations and religions in areas claimed by the U.S. and elsewhere are experiencing significant new growth. Vine Deloria, Jr. and other Native Americans often speak in terms of tribal renaissance and religious revival.
To be sure, some Native Americans are seeking to evangelize and convert non-tribal peoples to rightly tribal existence and to rightly tribal religions.

For the short term,
in the U.S. and elsewhere in the lands of the peoples of the Eagle and Condor, modern hybrid and hyphenated-Americans will probably continue claiming political sovereignity over Native American peoples, tribes, nations, and land; and
they will probably continue claiming religious superiority; and
they will probably continue with efforts to convert Native American peoples to modern non-tribal versions of Christianity.

In short, modernity will probably continue into the near future.

And, Native American resistance will continue.

In the long run,
according to many Native American predictions, visions, and prophecies,
indigenous tribal existence and indigenous tribal religions will survive and outlive the detribalizing forces of modernity.

• a manually-keyed-unedited-copy of
  newspaper news about the white buffalo calf
  
• a web-downloaded-local-copy of
  on-line news about the white buffalo calf

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Black Elk of the Sioux nation prescribes that the Lakota-Dakota-Nakota nations "go back into the sacred hoop and find the good red road" (BES, p. 274).
Black Elk's visions prescribe a return to the more rightly tribal religions of the Lakota-Dakota-Nakota past. But for Black Elk, this is not simply a return to the past. Black Elk acknowledges that it is no longer possible for his people to return to an economic dependence upon the bison herds. Instead, Black Elk prescribes that the people must "find another strength" (BES, p. 39).

Vine Deloria, Jr., also of the Sioux nations, offers even more specific prescriptions for Native American survival and flourishing in the contemporary and future world.
In addition to prescribing a revival of indigenous religions and tribal existence, Deloria prescribes the development of new tribes and new forms of tribalism.

Furthermore,
in accordance with prescriptions and predictions by Deloria and others regarding Native American use of new technologies to advance tribal existence,
Native Americans are now prescribing and actually developing new tribal applications for modern technologies.

On the internet and world wide web,
there are now many bulletin boards, news groups, chat rooms, hyper-linked web sites, and other kinds of nets and networks prepared by and for Native Americans.

For example,
the Navaho concept of "atiin" ("atiin" is a Navajo word for roadway or pathway) is said to "symbolize the information superhighway" and "the desire to integrate culture and technology." And this concept is now being expressed in world wide web presentations prepared by a Native American corporation named for this concept--Advanced Tribal Integrated Information Networks or "ATIIN."

In accordance with Black Elk's visions which prescribe finding a new strength,
in accordance with predictions and prescriptions by Deloria and others, and
in accordance with the Navaho concept of "atiin,"
Native American tribes and nations are employing new technologies in creative new ways that advance tribal existence and contribute to a revival of more rightly tribal religions.

Throughout U.S. history,
hybrid and hyphenated-American peoples (including most notably European and European-American peoples) have been claiming
political sovereignity over Native American lands and peoples, and
religious superiority to indigenous Native American religions.

In addition to claiming political sovereignty and religious superiority,
modern hyphenated-American peoples (including especially European-American peoples) have a political and evangelical-missionary history of seeking to obliterate indigenous tribal existence and indigenous tribal religions.

From Native American perspectives, this is a most unfortunate history.
As elsewhere in the lands of the peoples of the Eagle and the Condor,
this unfortunate legacy of modernity continues.

Native American social wisdom prescribes repentance to modern hybrid and hyphenated-American peoples in areas claimed by Native American and U.S. nations.

Lyons offers religious instructions for a new true partnership.
These instructions are based upon the "Gai Eneshah Go'Nah" or "Great Law of Peace," "The Law of Life," "The Law of Regeneration," the "I hi do' hah" or "love for our Mother Earth."

"We were instructed to create societies based on the principles of Peace, Equity, Justice, and the Power of the Good Minds. Our societies are based upon great democratic principles of the authority of the people and equal responsibilities for the men and the women. This was a great way of life across the Great Turtle Island and freedom with respect was everywhere. Our leaders were instructed to be men of vision and to make every decision on behalf of the seventh generation to com; to have compassion and love for those generations yet unborn. We were instructed to give thanks for All That Sustains Us. Thus, we created ceremonies of Thanksgiving for the life-giving forces of the Natural World, as long as we carried out our ceremonies. life would continue. We were told that "The Seed is the Law." Indeed, it is the Law of Life. It is The Law of Regeneration. Within the seed is the mysterious force of life and creation. Our mothers nurture and guard that seed ... we love "I hi do' hah", our Mother Earth ... We were instructed to be generous and to share equally with our brothers and sisters so that all may be content. We were instructed to respect and love our Elders, to serve them ... love our children, indeed, to love ALL children." (Lyons in December 1992)

To all peoples and nations,
Lyons prescribes that this partnership should seek:
change in modern values,
and accordingly, the regeneration of human familes and of "the life that surrounds us." Lyons says, "We must join hands with the rest of Creation ..." (LYONS in 1992).

To peoples and nations recently come to Great Turtle Island, including European-American peoples and the nations of Canda and the U.S.A.,
Lyons prescribes that this partnership should seek:
"self-determination, justice, freedom and peace" for indigenous peoples in their own traditional homelands and territories and "a renewal of what we enjoyed before the coming of our White Brothers from across the sea" (LYONS in 1992).

Furthermore, Chief Lyons brings forward the following "more specific issues":

• "degradation of our environment"

  "The issue of nuclear and toxic waste dumps on our precious lands; the policy of finding a place for the waste with the poorest and most defenseless of peoples today. This brings the issue of the degradation of our environment by these waste dumps, over-fishing, over-cutting of timber, and toxic chemicals from mining processes throughout our lands." (Lyons in December 1992)

• treaty violations

  "We have with the United States and Canada 371 ratified Treaties and Agreements. The Ruby Valley Treaty of the Western Shoshone is a prime example of what the violation of treaties brings: human rights violations, forced removals, disenfranchisements of traditional people with confiscations of their property and livestock." (Lyons in December 1992)

• religious freedom

  "The refusal to recognize and support religious freedoms of our people and the decisions by the (U.S.) Supreme Court ..." (Lyons in December 1992)

• "violation of Sacred Sites"

  "This ["refusal to recognize and support religious freedoms"] translates into the violation of Sacred Sites. Mt Graham in the Apache Country is now a project site for an observatory, causing great stress to the Apache People who have depended upon the spiritual forces of this mountain for survival. Ironically, a parner in this project is the Vatican, and even further, it has proposed to name this project 'Columbus.' " (Lyons in December 1992)

• "appropriation of our intellectual properties"

  "The appropriation of our intellectual properties is continuous and devastating." (Lyons in December 1992)

• Land

  "Land is the issue. Land has always been the issue with Indigenous Peoples. Original title is a problem for all of you. We must try to reach an agreement on a more level playing field that allows us to, at least, a chance for survival." (Lyons in December 1992)

• Leonard Peltier

  "Our brother, Leonard Peltier, has been too long in prison. In 1993, to signal a new attitude ---and what better than his release after 16 years ---symbolic of the exercise of dominion over our Peoples." (Lyons in December 1992)

Tribalism, nationalism, relations to other life, including future life and land, are all within the circle of religious concerns.

.

See the following:

• "Conquest and Colonialization: The Problem of America"
  by Luis N. Rivera-Pagan
  in APUNTES, Year 12, No. 2, Summer, 1992.
  
  
• "The Cosmic Race and Cosmic Grace: New Possibilities for Humankind"
  by Edwin E. Sylvest
  in APUNTES, Year 12, No. 2, Summer, 1992.
  
  
• "El Pueblo Latino and Its Identity: The Next Generation?"
  by David Maldonado
  in APUNTES, Year 15, No. 2, Summer, 1995.
  
  
• "The First to be Baptized in America"
  by Anthony M. Stevens-Arroyo
  in APUNTES, Year 16, No. 3, Fall, 1996.
  
  
• THE FUTURE IS MESTIZO: LIFE WHERE CULTURES MEET
  (New York: Crossroads, 1992)
  by Virgilio Elizondo.
  
  
• MANANA: CHRISTIAN THEOLOGY FROM A HISPANIC PERSPECTIVE
  (Nashville: Abingdon, 1990)
  by Justo Gonzalez.
  
  
• "A New Vision: Ministry Through Hispanic Eyes"
  by Luis G. Pedraja
  in APUNTES, Year 16, No. 2, Summer, 1996.
  
  
• "The Role of the Barrio in the Doctrine of Original Sin"
  by Miguel A. De La Torre
  in APUNTES, Year 16, No. 3, Fall, 1996.
  
  
• "The Year 2016: Where Will We Be by Then?"
  by Justo L. Gonzalez
  in APUNTES, Year 16, No. 2, Summer, 1996.
  
  
• Also, "Chicano: The History of the Mexican American Civil Rights Movement" is a TV production by the National Latino Communications Center, broadcast on KDTN channel 2, in Dallas, Texas, from 21:00 to 22:00 CDT on 5 May 1997.
  

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According to the Kimochi Home Page
(at http://carbon.cudenver.edu/~ccambrid/kimochi.html on 28 December 1996):

"Kimochi, the organization, is a fusion of ideas and philosophies born of a joint American Indian and Asian American effort on the campus of the University of Colorado, Boulder, in 1972. The name, Kimochi, is a Japanese word that reflects the meaning of "a feeling of good will.""

• [See the Kimochi Home Page at http://carbon.cudenver.edu/~ccambrid/kimochi.html]

[Also, for a Korean Minjung theology, see THE WOUNDED HEART OF GOD: THE ASIAN CONCEPT OF HAN AND THE CHRISTIAN DOCTRINE OF SIN (Nashville, Tenn: Abingdon Press, 1993) by Andrew Sung Park.]

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