Popular Spiritualities: The Politics of Contemporary Enchantment (original) (raw)

Th is collection of fifteen essays explores how spirituality is making a resurgence in the postmodern West. A theme running through many of the contributions is that post-modernism has broken with the forces of secularism and allowed people to explore spiritual issues that arise from their cultural contexts. Th is resurgence in spirituality is identified as re-enchantment, a popular and varying group of phenomena. On the one hand, there are explorations of spirituality that depend on what is popular in the sense of having a mass appeal. Th ese are exemplified by studies focused on fantasy literature (such as the Discworld novels of Terry Pratchett), cartoon superheroes, and tourism. Other essays deal with cultural phenomena perhaps more limited in popularity but associated with subcultures such as queer culture or entheogenics (the use of psychoactive substances in religious or spiritual settings). Yet none of the essays address what seem the most popular manifestations of spirituality found repeatedly advertised in the media, for of recourse to mediums, tarot cards, feng shui, or astrology there is no mention. Nor can it be said that most readers of comics and fantasy use them as the basis for spirituality; this reviewer, like many, grew up reading such materials for very different reasons. Th us the question must be asked: "How popular are these 'popular' spiritualities?" Only one essay directly deals with a post-modern Christian manifestation: Marian devotions. Th at said, a number of essays are not without significance for Christian theologians and missiologists, and that is the reason for its review here. We are increasingly aware of the need to understand the contexts in which mission takes place, but all too often studies of culture focus on what is not in the global North or West. Th is work helpfully reveals similarities and differences between the agendas of post-modern spirituality and contemporary Christianity. Th us a number of essays show the role of spirituality in providing the ways, means, and role models for personal development and growth. "Sacred spaces," rituals, and shared music are important for individual and group identity and the expression of community. Such identity need not manifest itself in physical or long-lived communities: the Internet, and events like September 11th and the death of Princess Diana, are considered examples of factors shaping community formation and shared identity. Ecological concerns are also held in common by both Christian and pagan groups. Still, the shared theatricality of liturgy and "camp" is differentiated by the serious tone of the former and the levity of the latter (82-3). Without this element, religion risks "falling into soul-destroying fundamentalism, arid triviality and vacuous kitsch" (83). Th e different approaches to shared themes and interest can, on occasions as with this last point, be thought-provoking. On a number of occasions, the contributors reveal how these new spiritualities agree with, differ from, and originate in Christian faith and practice. Even vampirism, it is argued, may not radically differ from Judeo-Christian tradition (13). Th is volume, then, sends out two hopeful messages: that spirituality is actually undergoing a renaissance, albeit in new and diverse forms; and that many of these spiritualities share concerns, values even, and themes with Christianity. Th ere is room to talk. Yet not all these points are fully developed in dialogue with Christian writing. For example, the description of superheroes and heroes throughout the ages does not consider a