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The Indigenous As Seductive and Disruptive: A Theorerical Revision
Thus, I propose to explore what happens when the indigenous uncouples itself from not just from traditional taxonomies of religion, but also the methods of knowledge production. The particular manifestations of the indigenous that I explore are the recent uses of spirit possession among young, queer activists during protests related to decolonizing the university curriculum in South Africa, and public discourses related to the recognition of indigenous healers, and their healing practices. In these contexts, the idea of the indigenous relies (1) on the body as a site of knowledge production, (2) spirit invocation and possession as a mode of discernment and resistance, (3) the demand for recognition of indigenous healing practices while resisting being regulated by the postcolonial state. In centering the indigenous through embodied practices of social resistance, these activists produce a register that expels heteronormative patriarchs and white feminists, ultimately privileging their indigenous ways of knowing and being largely unaffected by hegemonic modes and methods self-expression. The indigenous as a religious category thus emerges as a necessary container and catalyst of resistance, recovery and self-authoring in postcolonial South Africa.