The role of religion in a consumerist society such as ours is relevant, intriguing and interesting. The constant interplay between these two unavoidable facets of our lives continues to evolve, even as we sometimes are blissfully ignorant of it. The reason for such subtle interplay, however, is not hard to fathom. On one hand, the constant bombardment of marketing messages makes us want to buy things we do not need with money we do not have. On the other hand, our constant effort to fulfill our social and professional obligations has left us with little, if any, opportunity to pursue spiritual goals. In effect, fewer of us even consciously attempt to nurture our “non-materialistic instincts”.
In this backdrop, therefore, Religion in Consumer Society is a timely release. The first two chapters familiarize the reader with the background of the book: the fact that it is the second of its kind in this Religion and Society Series, and its subject matter. The list of contributors to this volume reads like a who’s who in the field of religion and consumerism, not to mention that this book is the fruit of the largest research program on religion in Europe, which leaves little doubt about its credentials.
The characterization of the concept of consumer culture is commendable (e.g. p. 3), made especially relevant when it is linked to the London riots of 2011 or the Occupy Wall Street movement the following year.
Similarly, the concepts of social consumption, economic consumption and branding, among others, were well illustrated (e.g. p. 13). However, the editors could have used simpler language and terms in the introductory chapter. It is replete with meandering sentences peppered with terminologies and concepts that only readers familiar with the field can comprehend. Readers, therefore, must be patient enough to navigate through the initial “hurdle” before they get to the first chapter of the book, which discusses the disconnect between Church members’ attitudes and practices and the Church’s identity and policy perspective.
In this discussion, Simon Speck has speculated about a plethora of reasons why fewer people are attending church these days, such as mismatched priorities between the common man and that of the Church, scientific and technological developments, our jobs and the Western emphasis to be more individualistic. He concludes that perhaps the Church of Sweden’s focus on attendance of Sunday service is influenced by remnants of tradition, dating back to thousands of years. He alludes that the religious institution should probably change their expectations and outlook to reflect the evolving society that we are an integral part of.
The second chapter is on the growing importance of US megachurches (grammatically, however, “mega church” is the correct expression), by Stephen Elllingson, and the discussion is corroborated by relevant statistics. The main puzzle that Ellingson seems to investigate is the wide reach of these megachurches in terms of membership and as “creators and purveyors of new religious idea and practices” (p. 61) despite the fact that they account for less than one per cent of all congregations of the USA. It is interesting that Ellingson quotes another author likening the megachurch to Walmart, in the sense that both have something to offer to everybody. While there are several factors leading to the success of this institution, Thumma and Travis identify three factors: exciting and relevant worship services, non-invasive methods of staying in contact with their visitors and existing members inviting a significant number of their acquaintances to attend the church (p. 61). Definitely, this is one of the more interesting chapters of the book.
Chapter 4 focuses on the relationship between New Monasticism and the contemporary consumerist society by Stefania Palmisano. Based on data collected from seven New Catholic Monastic Communities in Italy, the study argues that the evolution of New Monasticism is shaped by contemporary forays into capitalism as well as buttressed by nuances of the local culture. In addition, the reader gets to know some very interesting practices of the well-guarded monastic life, Stefania’s interpretation of such practices and their relevance to the present day environment.
Mira Niculescu opens her discussion on American Judaism in Chapter 5 with an interesting question: Judaism, as a nation-religion, is automatically transmitted by birth. Why, then, is it necessary to “market” it to natural-born Jews (p. 91)? The author argues that such a phenomenon is the result of multiple revolutionary changes in the European diaspora and Western modernization in general. Historically, because of religious persecution, Judaists were concerned about their very existence. With that threat subsiding considerably, fusion with Hinduism, Buddhism and other oriental religions in the name of secularism almost forced Judaism to become a “hybrid” religion. It is, therefore, no surprise, as Mira notes, that many synagogues offer Tai-Chi and yoga lessons, with visitors happily participating in one or all of what is being offered!
Along the same vein, Francesca Montemaggi argues that “commoditization” of religion does not necessarily strip religion of its inherent value, in the next chapter on Choice and Commitment in Religious Behavior. Rather, it exposes subtle aspects of the religion in question (e.g. sacred chants and hymns) to followers who otherwise might not have the opportunity to hear it. The author invokes rational choice theory to advance her argument but concludes that Rational Choice Theory (RCT) may not necessarily apply to the present context for the simple reason that religion is not a ‘product’ as we know it from a consumerist perspective.
The opening chapter of the second half of the book focuses on non-mainstream and alternative practices of religion, penned by Andrew Dawson. This is one of the more difficult chapters to read, but the author appears to emphasize two points: irrespective of geography or nationality, practitioners of non-mainstream religions appear to share a common bond, and that commodification is a central component of such shared beliefs.
The eighth chapter focuses on the Burning Man Festival, held in Nevada every year. The author suggests, as in previous chapters, that this festival reflects and is influenced by the complexities of consumerism and subculture following. The fact that any commercial advertising is forbidden at the festival reflects Do-It-Yourself (DIY) creativity and entrepreneurship –which, in some sense, is the antithesis of the subject matter of this book!
Chapter 9 on the commoditization of Tibetan Buddhism in Scotland by John McKenzie and Chapter 10 on Neoliberalism are, in many ways, similar to the earlier chapters on Judaism and Neo Monasticism. In contrast, Chapter 11 on Therapy and Coaching in Modern Swedish society discusses various spiritual and “science-like” Swedish practices in pursuit of self-identity, meaning-making and health. The bottom line is that therapies and personal coaching have limited success in enhancing spiritual lives of individual; more often, it is the lack of enlightenment that differentiates success from failure.
The concluding chapter by Marion Bowman focuses on Valuing Spirituality in Glastonbury (England), a town considered the epicenter of “English Christianity”—among other equally unique epithets. This hamlet of fewer than 10,000 people is frequented by visitors for its apparent “healing powers”. Consequently, its citizens have been providing religious products for its visitors and claim that they are authentic and genuine. This has not only created a thriving business for the community but has also stoked the beliefs of the religious community who make it a point to visit Glastonbury for spiritual upliftment.
Overall, while this book no doubt discusses some dense issues pertaining to religion and consumerism, the nature of the topic and the writing style makes it comprehensible and interesting for only a select audience. In other words, if you are looking for some light and entertaining reading, look for something else!
