With a focus on Sápmi – the transcultural and transnational homeland of the Sámi people – this book presents case studies and theoretical frameworks which explore the ways in which memory institutions such as museums, archives, and festivals participate in and guide processes of appropriation, decolonization, and memory-making. The destruction and concealment of Sámi objects in both private and museum collections worldwide have impacted Sámi knowledge systems, disrupting local ways of knowing. Appreciation and reappropriation are important acts of decolonization which seek to create openings for reconnection to traditions, languages, and practices that were forcibly suppressed in the past. Western memory institutions such as museums, archives, and galleries have had a great impact on how heritage has been collected, stored, conserved, and organized within closed walls and glass cases. As the new museology movement developed in the 1990s, numerous examples revealed how difficult it became for researchers and public alike to access heritage. Considering the proliferation of cultural interventions and the growth of Sámi mobilization, which calls into question assumptions about how best to activate and experience Sámi cultural heritage and what constitutes appropriate stewardship, this book sheds light on initiatives to return artefacts to the Sámi community. With particular attention to the ways in which Sámi self-determination and the shifting boundaries between Indigenous and settler identities are articulated, challenged, and renegotiated, it draws on approaches from critical museology and Indigenous methodologies to explore the initiation, experience, and operationalizing of restitution projects. This book will therefore appeal to scholars of cultural studies, anthropology, sociology, and museum and heritage studies, as well as to those interested in questions of repatriation, restitution, and healing processes.

Exploring the difficult and contested sites of deindustrialized society on the brink of transformation to either heritage or wasteland, this volume looks at the creative ways that such sites are (re)used and suggests that they are not always merely abject or abandoned. As a result, our understanding of the meanings given to left over spaces is enhanced by an examination of the ways they are used. Ambivalent heritage sites are not always recognized for their potential, although artists and people from different recreational activities, such as industrial sites and parkour, use and experience these places in different ways. The contributors introduce fresh ideas on how to approach these sites and the people invested in them, employing multidisciplinary methodologies from archaeology and heritage studies to ethnography and sociology. Through the use of Northern-European case studies such as a former sanatorium, a prison and the Chornobyl Exclusion Zone, the reader gains a new perspective on these sites of contestation, which are cherished despite their problematic status. The conclusion is that due to the rapid societal change we are experiencing in the contemporary world, heritage professionals must start to acknowledge and deal with the difficulties that ambivalent heritage sites pose.

Many seemingly strange questions on yoga, salvation, religious pluralism, and so forth have been actively debated among members of a small but influential group of evangelical apologists known as the Christian countercult movement. This Element explores the history of this movement from its origins in the anti-heresy writings of the early church to its modern development as a reaction to religious pluralism in North America. It contrasts the apologetic Christian countercult movement with its secular anticult counterpart and explains how faith-based opposition both to new religious movements and to non-Christian religions will only deepen as religious pluralism increases. It provides a concise understanding of the two principal goals of Christian countercult apologetics: support for the evangelization of non-Christian believers and maintenance for the perceived superiority of the evangelical Christian worldview.

This Element provides an introduction to a number of less frequently explored approaches based upon the comparative study of religions. The reason for the fundamental similarity between older and newer religions is briefly explored.

Popular understanding of communal societies tends to focus on the 1960s hippie colonies and ignores the rich and long history of communalism in the United States. This Element corrects that misperception by exploring the synergy between new religious movements and communal living, including the benefits and challenges that grow out of this connection. It introduces definitions of key terms and vocabulary in the fields of new religious movements and communal studies. Discussion of major theories of communal success and the role of religion follows. The Element includes historical examples to demonstrate the ways in which new religious movements used communalism as a safe space to grow and develop their religion. The Element also analyzes why these groups have tended to experience conflicts with mainstream society.