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ABSTRACTIndigenous politics and history are central to and, indeed, intertwined with the history and politics of many if not most contemporary nations, yet the topics of indigenous politics and settler colonialism are rarely taught in undergraduate political science programs. This article outlines the pedagogical utility of an undergraduate course focused on indigenous history and politics, approached through a comparative race politics framework. The course on which this article is based compares state power and indigenous rights in the United States, Australia, and Latin America in historical context, but many variations are possible. The article first reviews the context for developing the course, the challenges related to teaching the subject, and my primary teaching objectives. It then outlines three pedagogical strategies applicable in other course frameworks and discusses positive learning outcomes I have observed as I refine this teaching area.

This article employs what the author calls "foundational" intersectional analysis to investigate the coalitional and rhetorical strategies mobilized by Proposition 8, a 2008 ballot initiative in California designed to eliminate the right of same-sex marriage. The author argues that foundational intersectionality is the only method that sufficiently contextualizes the historical legacies constructing the political institution of marriage and that this method must incorporate the factor of religion, because religion is central to the politics of "moral values:" The first part of the article differentiates foundational intersectionality from identity intersectionality as a framework The author then sketches how marriage is a political institution constructed in the United States through the simultaneous interactions of gender, sexuality, race, and religion. The second part of the article applies the framework to an empirical analysis of four discursive strategies employed by pro- and anti-same-sex marriage forces in California in order to "link their fate," or sense of political alliance, to other groups. Adapted from the source document.

This article employs what the author calls "foundational" intersectional analysis to investigate the coalitional and rhetorical strategies mobilized by Proposition 8, a 2008 ballot initiative in California designed to eliminate the right of same-sex marriage. The author argues that foundational intersectionality is the only method that sufficiently contextualizes the historical legacies constructing the political institution of marriage and that this method must incorporate the factor of religion, because religion is central to the politics of "moral values." The first part of the article differentiates foundational intersectionality from identity intersectionality as a framework. The author then sketches how marriage is a political institution constructed in the United States through the simultaneous interactions of gender, sexuality, race, and religion. The second part of the article applies the framework to an empirical analysis of four discursive strategies employed by pro— and anti—same-sex marriage forces in California in order to "link their fate," or sense of political alliance, to other groups.

AbstractThe Trans-Universal Zombie Church of the Blissful Ringing is a religion that emerged in the context of a period of political uprising in Slovenia in 2012–13 and later consolidated into a church that now claims 12,000 members. We use the lens of invented religion and interviews conducted with observers and participants in 2017 to demonstrate ways in which the Zombie Church has been an unusually effective actor in contemporary Slovenian political discourse and, indeed, has broken ground by spotlighting challenges in the young republic's negotiation of the legal and cultural relationships between church, state, and civil society. Part 1 explores the context that led to the mobilization of Zombie as a multivalent symbol for political critique. Part 2 looks at the church's tenets, its success in compelling changes in Slovenia's registration process, and the challenge is its advocates raise to Slovenian church-state structures and practices.