Julian interviewed me in June, and I wanted to be outside so that I could have a supporting cast of broad-tailed hummingbirds. They don’t show up too well though, and there was glare in a face. . . oh well.
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?
Tell me about a complicated man.
Muse, tell me how he wandered and was lost
when he had wrecked the holy town of Troy,
and where he went, and who he met, the pain
he suffered in the storms at sea, and how
he worked to save his life and bring his men
back home. He failed to keep them safe; poor fools,
they ate the Sun God’s cattle, and the god
kept them from home. Now goddess, child of Zeus,
tell the old story for our modern times.
Find the beginning.
I left for the Heartland Pagan Festival at the new Moon, and the first time that I noted the crescent was Saturday night, as the Moon rose over the Pavilion where Tuatha Dea was playing.
So I made my usual gesture, which is just blowing a kiss to Her.
But there used to be a different gesture that people used in Greece and elsewhere. I have asked several Classicists, but no one has yet told me what it was.
From an old book on Neoplatonism comes this story of the philosopher Proclus when he was a young man studying in Athens, which in the early 5th century was still a polytheistic enclave in the increasingly Christianized Roman empire:C. Bigg, Neoplatonism. Chief Ancient Philosophies (London: Society for Promoting Christian Knowledge, 1895), 319–20.
For life at that time no small courage was wanted. But Proclus did not lack resolution. When he paid his freshman’s call upon Syrianus [head of the Platonic Academy], it was the evening of the new moon, and the old professor dismissed him rather curtly, being anxious to get to his devotions as soon as possible, and not knowing what manner of man he had to deal with. But happening to catch a glimpse through the window, he saw Proclus take off his shoes, and do obeisance to the crescent moon in the open street.
In other words, Proclus made it clear that he, like Syrianus, was a devout Hellenic Pagan at a time when that was becoming riskier and riskier.
One friend thought that the obeisance might be a raising of the arms, but what about the taking off of the shoes?
Obviously this was once a commonplace gesture, like (in the USA) placing your hand on your heart when the national flag goes by at the beginning of a July 4th parade.
Just as the Hellenic Ethnic Religion, Romuva is by no means a “neo-pagan movement” or a “new religious movement”. It belongs to the category of religions that the Religious Studies of the last 150 years name “ethnic” and “indigenous”, as it consistently refers to the recorded in the historical sources ancient Lithuanian traditions and, most importantly, to the living tradition of the indigenous religion, values and symbols, carried forward from generation to generation through the customs, songs, folklore and polyphonic ritual singing – sutartines. Romuva promotes the ancient Baltic Religion, cherishing in our days the traditional culture of the ancient Baltic ethnii as a spiritual, cultural and social heritage.
Do I buy that? Not totally. It’s a reconstructionist movement, making the claim that the folk songs contain encoded Pagan spiritual content. Is every tree a World Tree? In other words, it was started in the early 20th century but claims access to the 13th century, when German knights brought Christianity to Lithuania at the point of the sword. (And ended up controlling the land, oddly enough.)
To a scholar of new religious movements, Romuva would in fact be a new religious movement — and all religions are NRMs at some point.
It would be like saying that the English song “Greensleeves,” which goes back to the 16th century at least, contains encoded goddess religion. Or maybe it’s just a love song.OK, a lot of popular songs unwittingly invoke Aphrodite, I grant you that.
But let Baltic Paganism bloom. As a friend of mine noted, one day “Romuva are going to get their own Hutton,” and some of these historical issues will be sorted out.