TY - BOOK AU - Lloyd,Dana TI - Land is kin: sovereignty, religious freedom, and indigenous sacred sites T2 - Studies in US religion, politics, and law SN - 9780700635894 AV - KF8205 .L56 2024 U1 - 342.7308/72 23/eng/20230614 PY - 2024///] CY - Lawrence PB - University Press of Kansas KW - Indians of North America KW - Legal status, laws, etc KW - Land tenure KW - Law and legislation KW - Rites and ceremonies KW - Religious life KW - Government relations KW - Indigenous peoples KW - United States KW - Freedom of religion KW - Self-determination, National KW - Liberté religieuse KW - États-Unis KW - Droit des peuples à disposer d'eux-mêmes KW - RELIGION / Religion, Politics & State KW - bisacsh KW - LAW / Legal History KW - fast N1 - Includes bibliographical references (pages 189-201) and index; Introduction : the high country -- Land as home in the G-O Road trial -- Land as property in the Lyng decision -- Land as sacred in Justice Brennan's dissent -- Land as wild in the California Wilderness Act -- Land as kin in the Klamath River resolution -- Conclusion : land as sovereign N2 - "Responding to Vine Deloria, Jr.'s call in For This Land for all people to "become involved" in the struggle to protect Indigenous sacred sites, Dana Lloyd's Land Is Kin proposes a rethinking of sacred sites, even a rethinking of land itself. While Deloria suggested using the principle of religious freedom, Lloyd argues that this principle cannot help because settler law creates a tension between two competing rights-one party's religious freedom and another party's property rights. Framing the matter in this way means the right of property will always win. Through an analysis of the 1988 US Supreme Court case Lyng v. Northwest Indian Cemetery Protective Association, which she interprets as a case about sovereignty and the meaning of land, Lloyd proposes a multilayered understanding of land that can play different roles simultaneously. Rejecting the binary logic of sacred religion versus secular property, Lloyd uses the legal dispute over the High Country-an area of the Six Rivers National Forest in northern California sacred to the Yurok, Karuk, and Tolowa Indigenous nations-to show that there are at least five different, but not equally valid, ways to understand land in the Lyng case: home, property, sacred site, wilderness, and kin. To protect the High Country, the Yurok filed a religious freedom lawsuit but then proceeded to describe the land as their home in court. They lobbied for protecting the High Country through a wilderness designation even as they continued to argue they have been managing it for centuries. They have purchased large parcels of ancestral land even as they declare the land their kin, a relationship that ostensibly excludes the possibility of ownership. Land Is Kin shows the complexity of land in contemporary religious, political, and legal discourse. By drawing on Indigenous perspectives on the land as kin, Lloyd points toward a framework that shifts sovereignty away from binary oppositions-between property and sacred site, between the federal government and Native nations-towards seeing the land itself as sovereign"-- ER -