About a year ago, the Rev. Jim Murray had a vision. In that vision, members of his church, the First Church of the Nazarene, 84 Stanford Ave., would walk every walkable street in Pueblo and pray over the city.
It was a daunting challenge. The maps of Pueblo listed more than 1,200 streets covering more than 340 miles. When you double that by walking down both sides of each street to reach every home or business or school, the distance is nearly 800 miles.
It put me in mind of an essay by religion scholar David Chidester called “Mapping the Sacred” in which he writes, “Of course, religion inevitably spills out of the privatized enclaves of homes, churches, mosques, temples, or synagogues to assert broader claims on urban space, taking to the streets, so to speak, to negotiate religious presence, position, or power in the city.” David Chidester, Wild Religion: Tracking the Sacred in South Africa (Berkeley, Calif.: University of California Press, 2012), 35. As an aside: Chidester is writing about Cape Town, which is … Continue reading
A French scholar suggests that such religious demonstrations in the polis are a sign of globalization:((Lionel Obadia, “Urban Pareidolias: Fleeting but Hypermodern Signs of the Sacred?” Bulletin for the Study of Religion 47, no. 1 (2018): 2-6. DOI: 10.1558/bsor.33670.
Similarly, modernity has been associated with the decline and the privatization of religion, whilst globalization has meant the return of religion in social arenas and in public spaces. Consequently, the world is a new (social and political) theater for religious dynamics. The spatial expansion of religions is remarkable in urban and public spaces, perhaps the more visible site of the “return of religion” in Europe and globally—prayers and processions in the streets of secular global cities, the semiotics of religious clothes (Muslim hidjab, Buddhist robe, Jewish kippah) and, of course, the problem of religious buildings in Europe are evidences of such a reinjection of religion in the spatial and sociological heart of so-called “secular” modernity. Cities are, in this perspective, very important and strategic sites for the observation of the mutations of religion.
So you don’t have musicians and followers enough to stage a public procession, so what to you do. Maybe instead of imposing your sacred meanings on the polis, you go looking for them instead. Not “I put Hermes here!” but “Where does Hermes show up?”
That is what one of my favorite Pagan writers, Sarah Kate Istra Winter (a/k/a Dver) advocates in three short books, built up upon her blog, A Forest Door. (Look in the “Pagan Bloggers” sidebar — she has stopped updating it, but I keep it there for the archive.)
Speaking of being fully Pagan in urban settings, if you can possibly get your hands on Sarah Kate Istra Winter’s new little book entitled The City is a Labyrinth: A Walking Guide for Urban Animists, please do so. It is full of simple, practical, doable ways to come into relationship with an urban landscape.
And none of them involve wagging your butt at Allah.
David Chidester, Wild Religion: Tracking the Sacred in South Africa (Berkeley, Calif.: University of California Press, 2012), 35. As an aside: Chidester is writing about Cape Town, which is currently in the middle of ecological crisis — running out of water — due to a combination of drought and growing population. Who is next? Phoenix? Albuquerque?