When theology considers Indigenous perspectives at all, it almost always looks to the past. But Indigenous people, organizations, and governance systems are always also looking to our collective futures. Society, and churches, often do not have the ears to hear the liberative wisdom that comes from Indigenous circular concepts of time and the ways that past, present, and future are intricately woven together. This paper uses the main themes of Métis novelist Cheri Dimaline's celebrated young adult novel, The Marrow Thieves as a starting point for liberative Indigenous futurisms in service of the world and all our relations.
Given the creativity, resilience, and the epistemic privilege of Indigenous Peoples as those with views from the underside of modernity, what world-building can Indigenous fiction and scholarship offer us, for such a time as this?