Part of what makes John Ahearn and Rigoberto Torres’s show Swagger and Tenderness: The South Bronx Portraits” at the Bronx Museum) so remarkable is that it reminds you of two things that made New York City, predevelopment, so remarkable: chance and faith. Back in 1961, Jane Jacobs, in her prescient study The Death and Life of Great American Cities,” argued that urban planning—highways, high-rises, and malls—came at a terrible price. By obliterating communities, you obliterated all that they fostered: the happy accidents and impromptu encounters that could lead to an exchange of ideas that might expand your understanding of both the individual and the community as a whole. Ahearn, who makes plaster-cast sculptures of Black and Hispanic people he has known and admired in the four decades that he’s worked in the South Bronx, captures some of what Jacobs celebrated: the intelligence that goes into not only surviving the streets but making them feel like home. For Ahearn, God is in the people.
This story is from the January 02 - 09, 2023 (Double Issue) edition of The New Yorker.
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This story is from the January 02 - 09, 2023 (Double Issue) edition of The New Yorker.
Start your 7-day Magzter GOLD free trial to access thousands of curated premium stories, and 9,000+ magazines and newspapers.
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The Kamala Show
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A Cult in the Forest - The vast majority of Kenyans are Christian, a faith that arrived with early colonization. A group of Finnish missionaries brought Pentecostalism in the nineteen-hundreds
The vast majority of Kenyans are Christian, a faith that arrived with early colonization. A group of Finnish missionaries brought Pentecostalism in the nineteen-hundreds. The colonial government tried to suppress it, because a faction of pro-independence freedom fighters belonged to the African Independent Pentecostal Church of Africa, which included messages about decolonization in its hymns. But after independence, in 1963, Pentecostalism and other forms of evangelical Christianity spread. They emphasized charismatic forms of worship—visions, spiritual healing, speaking in tongues—and a gospel that promised prosperity to the faithful. “If you want your church to be full, do what I call ‘spiritual gymnastics,’ ” Martin Olando, a scholar of African Christianity at the Bishop Hannington Institute, in Mombasa, told me. “Jump up and down, prophesize good tidings, tell people what they want to hear.” By the nineties, Kenya’s President, Daniel arap Moi, enjoyed a beneficial relationship with Arthur Kitonga, an influential Pentecostal bishop. “President Moi has been appointed by God to lead this country,” Kitonga said at the time. William Ruto, Kenya’s current President, and its first evangelical one, brought gospel singers into his campaign team and party, and has donated cars, and thousands of dollars, to evangelical churches. His wife, Rachel, invited the U.S.-based televangelist Benny Hinn to preach with her at a crusade. (This year, Hinn apologized for giving fake prophecies. “There were times when I thought God had showed me something that He wasn’t showing me,” he told the Christian podcast “Strang Report.”)
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