Various Pagans who are active in Pagan studies, such as Michael York and Prudence Jones, have argued that, due to similarities in their worldviews, the modern Pagan movement can be treated as part of the same global phenomenon as pre-Christian religion, living indigenous religions, and world religions like Hinduism, Shinto, and Afro-American religions. They have also suggested that these could all be included under the rubric of "paganism" or "Paganism". This approach has been received critically by many specialists in religious studies. Critics have pointed out that such claims would cause problems for analytic scholarship by lumping together belief systems with very significant differences, and that the term would serve modern Pagan interests by making the movement appear far larger on the world stage. Doyle White writes that modern religions that draw upon the pre-Christian belief systems of other parts of the world, such as Sub-Saharan Africa or the Americas, cannot be seen as part of the contemporary Pagan movement, which is "fundamentally Eurocentric". Similarly, Strmiska stresses that modern Paganism should not be conflated with the belief systems of the world's indigenous peoples because the latter lived under colonialism and its legacy, and that while some Pagan worldviews bear similarities to those of indigenous communities, they stem from "different cultural, linguistic, and historical backgrounds".