By Robert A. Orsi
"Fascinating insights into smooth city non secular perform make Orsi's assortment a must-read." ―Publishers Weekly
"The essays supply perception into the cultural creativity, reinterpretation of worship and non secular ingenuity of urban humans over the past 50 years." ―Library Journal
"At final, an immense dissection of the good secret in smooth American
life―how faith and spirituality prospered amidst industrialization,
urbanization, and rampant technological switch after 1880!" ―Jon Butler, Yale University
"Urban faith" moves many as an oxymoron. How can faith thrive within the alienated, secular, fast paced, and materialistic international of the fashionable, Western urban? The authors during this assortment think that towns not just delivers the settings for spiritual expression, but in addition are fabric to the stories which offer upward push to these spiritual expressions. during this publication, they discover the relatively city varieties of non secular event and perform that experience constructed with regards to the areas, social stipulations, and background of yankee cities.
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Extra resources for Gods of the City: Religion and the American Urban Landscape (Religion in North America)
32 A series of technological developments around the turn of the century forever changed the look and feel of the urban landscape. 2009 03:00:40 page_21 < previous page page_21 next page > Page 21 across the brightly lit cityscapes. The erection of skyscrapers boomed in the 1880s; steel frame construction was first used in Chicago in 1888-90 for the Rand McNally Building, designed by Daniel Burnham and John Root, and the following year, the word "skyscraper" appeared in an American dictionary. The telephone switchboard, first installed in New Haven, Connecticut, in 1878, made rapid communication across a city and up and down the new vertical grids possible, and improvements in the technology of elevators removed any limitation that the human heart and lungs placed on the height of buildings.
This tradition of churches as social and political centers as well as sacred spaces remains strong in African American communities today. Bridge Street AWME in Brooklyn, New York, for example, is open from early in the morning until late at night, providing space for some sixty local clubs and self-help groups. Its outreach efforts include a food-distribution program, a résumé-writing service, drug and alcohol counseling, homeless shelters, ministry to local prisons, and night classes for adults working toward high school equivalency degrees.
Disorderly-conduct legislation was intended (among other things) to discipline the bodies of city people, to regulate their movements and postures. Ministers and social reformers in African American communities likewise set themselves the task of supervising street life and teaching newly arrived southerners how to comport themselves respectably in public. 2009 03:00:47 page_37 < previous page page_37 next page > Page 37 formance of all sorts had long been controlled by the bureaucratic tools of permits and licenses, although working-class people found many ways of resisting such restrictions.