‘Christians, out here?’ Encountering Street-Pastors in the post-secular spaces of the UK’s night-time economy

This paper explores the concept of the post-secular city by examining the growing presence of Street-Pastors in the night-time economy of British cities. Street-Pastors are Christian volunteers who work to ensure the safety of people on a ‘night out’. We contribute to work that has called for greater attention to be placed on the ways in which religious faith and ethics are performed to create liminal spaces of understanding in urban areas. Drawing upon in-depth ethnographic research conducted in a range of UK towns and cities, we consider this distinct form of faith-based patrolling in relation to the spatial processes and practices of urban-nightscapes. By exploring the geographies of Street-Pastors, we not only contribute to more nuanced accounts of ‘drinking spaces’ but provide an empirical engagement with the growing body of work on urban rhythms and encounters

Food Poverty and Christianity in Britain: A Theological Re-assessment

The Christian response to food poverty in Britain has generally been two-fold. Foodbanks have become synonymous with Christianity and exemplify its charitable ethos. However, Christian churches have also called for social justice so that people can buy food in the normal way. Both responses are theologically problematic. The idea of foodbank is borne of a privileged theology that celebrates charitable giving, despite the humiliation it invites on recipients. Although social justice approaches originate in human rights discourse, the location of these rights in food consumerism means that it is equally privileged. Drawing on contextual and liberation theology, as well as ideas from radical orthodoxy, I argue that food poverty is better understood when we assign epistemological privilege to the poor. This leads me to advocate an alternative Christian response to food poverty

Religion, Resources and Representation: three narratives of engagement in British urban governance

Faith groups are increasingly regarded as important civil society participants in British urban governance. Faith engagement is linked to policies of social inclusion and “community cohesion,” particularly in the context of government concerns about radicalization along religious lines. Primary research is drawn upon in developing a critical and explicitly multifaith analysis of faith involvement. A narrative approach is used to contrast the different perspectives of national pol- icy makers, local stakeholders, and faith actors themselves. The narratives serve to illuminate not only this specific case but also the more general character of British urban governance as it takes on a more “decentered” form with greater blurring of boundaries between the public, private, and personal

Clergy in Place in England : Bias to the Poor or Inverse Care Law?

Faith traditions frequently proclaim priority for the poor and socially marginalised, emphasising individual and collective responsibility towards those in poverty. Ordained ministers or clergy – possibly the main investment of religious organisations – play a key role in encouraging and fulfilling that commitment in their local settings. This paper considers the availability of clergy to provide pastoral care in areas of high socio-economic deprivation. Data from the 2011 census of England are used to correlate area variations in the number of clergy with household and neighbourhood deprivation. Findings show that clergy are distributed inversely to socio-economic deprivation at the ecological level. Fewer clergy are available or readily accessible in the most deprived areas, raising questions about their ability to respond pastorally and act politically on behalf of the poor. Market forces that draw clergy deployments towards less deprived areas warrant further investigation

Learning to talk: community support and views of parents from socially disadvantaged families.

Part of a multimethod ethnographic study that aimed to explore the knowledge of local parents concerning children learning to talk is described. The study was carried out with parents from several different ethnic and language groups in a socially disadvantaged part of Sheffield, a large city in the northeast of England. In the phase of the study reported here, parents (either English, Urdu/Punjabi and Arabic speakers) took part in interviews, as well as contributing to the validation of the project. This study found that parents from diverse cultural and linguistic backgrounds living in this socially disadvantaged area, believed learning to talk to be very important and that family, community, including faith community, and professionals, have roles in promoting learning to talk. They indicated that local community groups, including faith communities, could play a positive role in supporting and developing their knowledge. This paper will be of interest to those seeking innovative ways to support parents in socially excluded communities, particularly parents of children learning to talk, and so contribute to better outcomes for children, families and communities. It also contributes to our understanding of the development of parental knowledge about learning to talk in socially disadvantaged communities.</p

Cultured responses: the production of social capital in faith based organizations

The theoretical concept of ‘social capital’ has been increasingly invoked in connection to religion by academics, policy-makers, charities and faith based organizations (FBOs). Drawing on the popularization of the term by Robert Putnam, many in these groups have hailed the religious as one of the most virulent generators of social capital in today’s societies. In this article, the authors examine this claim through ethnographic material relating to Faithworks, a national ‘movement’ of Christians who provide welfare services within their communities. The authors claim that to apply the term ‘social capital’ in a meaningful sociological manner to FBOs requires a return to Bourdieu’s use of the term and a refusal to extricate it from the practices in which it is enmeshed