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Introduction: Religion et socit de consummation/ Religion in Consumer Society

Franois Gauthier, Tuomas Martikainen and Linda Woodhead Social Compass 2011 58: 291 DOI: 10.1177/0037768611412141 The online version of this article can be found at: http://scp.sagepub.com/content/58/3/291

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social compass
58(3), 2011, 291301

Franois GAUTHIER, Tuomas MARTIKAINEN and Linda WOODHEAD

Introduction: Religion et socit de consommation

Introduction: Religion in Consumer Society

1. Cartographier le champ religieux1

Le point dpart de ce numro thmatique est lobservation que les nouvelles formes dconomie politique et culturelle qui sont devenues dominantes depuis les annes 1980 ont entran de profondes consquences sur les croyances, les pratiques et les expressions religieuses en Occident et dans le monde. La monte du consumrisme dans les annes daprs-guerre, accompagne de laccroissement constant dune sphre communicationnelle mondialise et mondialisante, combine linfluence de plus en plus marque de lidologie du nolibralisme, na pas t sans influencer le religieux. Ces changements en appellent une rflexion critique et lexploration de nouvelles voies thoriques et analytiques. Ce numro thmatique de Social Compass vise apporter une contribution en ce sens, quoiqu-videmment partielle et fragmentaire. Comment le religieux a-t-il t articul lconomique suite ces transformations? Les travaux sur le sujet sinscrivent dans des courants diffrents. En premier lieu, une srie de travaux aborde la question de la croissance de la socit de consommation en relevant

1. Mapping the Field1

The starting point of this issue is the observation that the form of cultural political economy that has become dominant since the 1980s has profound consequences for religious belief, practice and expression worldwide. The rise of consumerism in the post-Second World War years accompanied by the evergrowing and -globalizing mediasphere, as well as the increasing influence of neo-liberalism, have not left religion untouched. These changes call for critical reflection and the exploration of new analytical and theoretical avenues. This special issue of Social Compass is offered as a contribution to that task, although necessarily partial and fragmentary. How has the relationship between religion and economics been articulated with respect to these changes? The existing work on this topic can be surveyed in four main categories. First, that which focuses on the growth of consumer culture and its negative impacts on religion. A strong note of Kulturpessimismus haunts this work, as in Daniel Bells lament at the damage done to church Christianity and to the production of solid values (like those described by

DOI: 10.1177/0037768611412141 The Authors, 2011. Reprints and permissions: http://scp.sagepub.comhttp://www.sagepub.co.uk/journalsPermissions.nav

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ses impacts ngatifs sur la religion. Une forte teinte de Kulturpessimismus colore ces travaux, comme lorsque Daniel Bell (1976) plaint les dommages causs au christianisme des glises par la superficialit, lhdonisme consumriste et regrette la production de valeurs stables (telles que celles dcrites par Weber). La mme tendance sobserve lorsque Danile Hervieu-Lger sendeuille de la propension consommer des expriences motionnelles de plus en plus intenses, ce qui a pour effet de dissoudre la tradition et droder ses chanes de mmoire (Hervieu-Lger, 2000; Champion et Hervieu-Lger, 1990). Une variante de cette critique considre que lmergence de formes de spiritualits consumristes quivaut une perte de profondeur morale et de cohsion sociale en comparaison avec les religions traditionnelles, un thme dvelopp en long et en large dans le Selling Spirituality de Carrette et King (2004). Un second ensemble ne considre pas tant la manire dont le capitalisme de consommation a men un dclin et une dgradation du religieux que la faon dont il a contribu transformer les institutions religieuses et le paysage religieux dans son ensemble. Peter Berger (1967, 1980) a t le premier avancer dans cette direction en dcrivant comment les glises sont devenues de plus en plus similaires et bureaucratises et, dans le mme temps, comment elles ont eu diffrencier leurs produits et leur niche afin de survivre. Les analyses inspires des thories du choix rationnel appliques en sociologie des religions se sont dveloppes partir de ces prmisses en proposant de traiter le champ religieux comme un march dans lequel diffrents pourvoyeurs de produits entrent en comptition entre eux pour satisfaire la demande, ainsi quen argumentant que loffre diffrencie rsulterait en un paysage religieux plus

Weber) by shallow, hedonistic consumerism (Bell, 1976). Danile Hervieu-Lger also mourns the increased drive to consume more intense, emotional experiences, which breaks down tradition and the chain of memory (Hervieu-Lger, 2000; Champion and Hervieu-Lger, 1990). A variation of this critique concerns the growth of consumeristic forms of spirituality, which are said to lack the moral depth and social cohesiveness of more traditional religiona theme expounded at length in Carrette and Kings Selling Spirituality (2004). Second, another body of work considers not so much how consumer capitalism has led to religious decline and decay, but how it has stimulated change in religious institutions, and in the religious landscape as a whole. Peter Berger (1967, 1980) was one of the first to deal with this theme, as he discussed how, as churches became more bureaucratized and alike, they simultaneously had to differentiate their various products and niches in order to survive. To some extent the work of rational choice theorists in the sociology of religion also fits this category of work, insofar as it illuminates the religious field by treating it as a market in which different suppliers compete with one another to meet demand, and in which differentiated supply fares better than monopolistic provision, in accordance with capitalist theory (Stark and Bainbridge, 1985; and analysis by R. Stephen Warner, 1993). Third, there is a large body of literature on prosperity religion, deriving from both the anthropology and the sociology of religion, most notably in relation to the study of global Pentecostalism. Early work on the latter tended to interpret its growth, particularly in the form of the Charismatic upsurge from the 1970s onwards, in terms of its ability to forge strong work ethics and supportive networksi.e. the focus was the Weberian one of religion and

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florissant quen situation de monopole, suivant les principes mmes du capitalisme (Stark et Bainbridge, 1985; Warner, 1993). Dans un troisime temps, sest dveloppe une littrature abondante sur les religions de la prosprit, issue la fois de lanthropologie et de la sociologie des religions. Elle traite notamment et surtoutde lessor du pentectisme dans le monde. Les premiers travaux sur le sujet ont eu tendance interprter la croissance du pentectisme dans la mouvance du renouveau charismatique des annes 1970 en insistant sur sa capacit promouvoir une forte thique de travail et des rseaux sociaux. Ces travaux se sont donc focaliss, dans la foule de Weber, sur la religion dans ses rapports avec les valeurs lies la production plutt qu la consommation. Puisque le capitalisme est m par la consommation tout autant que par la production, cette perspective, ainsi que la crit Meyer (2007), ne permet pas de saisir toutes les facettes du phnomne. Ainsi, le pentectisme nest pas seulement attrayant en raison de la promotion dune forte thique de travail; il mobilise parce quil propose un salut sous la forme dune prosprit intra-mondaine autant que spirituelle. videmment, le pentectisme nest pas la seule forme de religiosit contemporaine promettant richesse, bndiction et ralisation de potentialits personnelles par des moyens magiques et/ou rationnels: il en est ainsi dune bonne partie de la spiritualit holiste autant que chrtienne, dont le christianisme purpose driven de Rick Warren et ses mgas glises associes, de certaines formes dislam, dhindouisme ou de bouddhisme (pour une slection de lectures, voir Woodhead et Heelas, 2002: 173213). Finalement, il existe un ensemble de travaux se dveloppant sur les rapports entre les religions, le nolibralisme et les transformations des services sociaux assurs par ltat-providence. La Finlande

production values, rather than religion and consumption. Since capitalism is driven by both consumption and production, this perspective, as Meyer (2007) pointed out, told only half the story. Likewise, Pentecostalism does not just appeal because of its work ethic: it appeals because it promises salvation under the form of worldly as well as spiritual prosperity. Of course, Pentecostalism is not the only form of contemporary religion that promises wealth, blessings and the fulfilment of personal potential by both magical and rational means: much recent New Age and Christian spirituality, including Rick Warrens purpose-driven brand of Christianity and associated megachurches, and some forms of Islam, Hinduism, Buddhism do something similar (for a selection of readings, see Woodhead and Heelas, 2002: 173213). Finally, there is an emerging body of work on religion, neo-liberalism and changing welfare provision. Finland provides an example of the general implications of neo-liberalism and new public management for contemporary religion, since its economic crisis led not only to a powerful neo-liberal turn but also to increased intervention by the Churches in the provision of welfare and increasingly blurred boundaries between state and religion/civil society (Martikainen, 2009, see also the work of Pessi et al., 2009). Suggesting similar trends elsewhere, Bckstrm and Davie (2010) have published the first volume of a report on findings from two major projects on religion and welfare in Europe. These changes are usually taken individually and are most commonly interpreted as illustrative of a fragmented portrait following the processes of individualization and the erosion of the Churches institutional regulation of beliefs and practices. The hypothesis

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offre un exemple des implications gnrales du nolibralisme et de la nouvelle gouvernance publique pour les religions contemporaines, puisquune crise conomique a men non seulement un tournant nolibral marqu, mais galement une intervention accrue des glises dans les services sociaux et un brouillage des frontires entre ltat et la composante religieuse de la socit civile (Martikainen, forthcoming; voir aussi Pessi et al., 2009). Suggrant lexistence de tendances similaires ailleurs, Bckstrm et Davie (2010) ont publi un premier ouvrage rapportant les rsultats de deux projets de recherche majeurs sur la religion et les services sociaux en Europe. Ces changements sont habituellement pris isolment et communment interprts comme illustrant un portrait fragment des suites des processus dindividualisation et de leffritement des rgulations traditionnelles et institutionnelles des croyances et pratiques par les glises. Lhypothse qui sous-tend ce numro veut que ces phnomnes soient comprendre en relation les uns avec les autres et quils doivent tre rapports la trame des transformations sociales plus globales catalyses par la propagation du consumrisme et de lidologie nolibrale. Laissant de ct pour linstant la question des effets directs des politiques conomiques nolibrales relevant de cette dernire catgorie, les articles que nous prsentons ici se centrent sur des questions relatives au consumrisme, la marchandisation, au marketing et au branding, phnomnes qui sont tous intimement lis la rvolution numrique de la sphre communicationnelle mondialisante, qui a explos avec lutilisation dInternet, du courriel et des rseaux sociaux.

underlying this special issue is that some of these changes are best understood in relation to one another and set against the backdrop of wider social changes catalyzed by the spreading of consumerism and neo-liberal ideology. Leaving aside, for the time being, issues concerning the direct effects of neoliberal political economics, listed in the fourth category, the articles presented here focus on those more clearly related to consumerism, commodification, marketization and branding, all of which are also intimately tied to the digital revolution of the globalizing mediasphere that has exploded since the advent of the internet, email and social networking sites.

2. About the Texts in this Issue2

One extraordinary illustration of the hypotheses underlying this issue is Ireland. The last two decades have seen this country move through enormous changes in all respects, catalyzed by the unrestrained application of neo-liberal political economic principles and the consequent economic growth of the Celtic Tiger period (before its sudden end in 2007). Isolated within Europe, the Ireland of the early 1990s resembled other Catholic enclaves of the likes of 1950s Quebec or 1970s Brittany: still very much rural, traditional and highly Catholic in both belief and practice. In the vivid style of narrative anthropology, Isabelle Matte describes the before and after realities of the Celtic Tiger years, showing how the meteoric rise of consumer capitalism served to empty churches and trample traditions in a dramatic and euphoric fashion, bringing Irish culture into the globalized world with its frenzy of fashions, styles, mobile phones, social networks, multiculturalism ... and portable yoga mats.

2. propos des textes de ce numro2

Une illustration exceptionnelle des hypothses sous-tendant ce numro

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Introduction 295

est incarne par lIrlande. Ce pays a connu des transformations absolument extraordinaires dans tous les domaines au cours des deux dernires dcennies, caractrises par lapplication tous azimuts des principes nolibraux. Une croissance conomique vertigineuse sen est suivie au cours des annes du Tigre celtique (jusqu son croulement brutal en 2007). Isole au sein de lEurope, lIrlande du dbut des annes 1990 ressemblait dautres nations rurales, traditionnelles et catholiques croyantes et pratiquantes, telles que le Qubec des annes 1950 ou la Bretagne des annes 1970. Dans le style imag de lanthropologie narrative, Isabelle Matte dcrit les ralits de lavant et de laprs-Tigre celtique, montrant au passage comment le dcollage en trombe du capitalisme de consommation a concid avec lvidement massif des glises et de la tradition dans une atmosphre dramatique et euphorique la fois, faisant entrer la culture irlandaise de plain-pied dans le monde mondialis et ses frnsies de modes, de styles, de tlphones portables, de rseaux sociaux, de multiculturalisme ... et de tapis de yoga portatifs. Dans ce contexte, la religion peut galement aider les individus et les groupes composer avec le stress, les tensions et les cots du march. Les cathdrales, les retraites, les plerinages, les concerts, le chant (et le chanting), la mditation, les prires mystiques, les techniques corporelles, les pratiques de pleine conscience bouddhistes et autres pratiques sont de plus en plus prises pour le sentiment dquilibre et de paix quelles procurent en tant qualternatives au monde de vitesse, de comptition, de succs, de profitabilit et defficacit du capitalisme de consommation. Dautres essaient dharmoniser leur travail, leur consommation et leur pratique spirituelle afin de renchanter leur vie. De telles formes de religiosit peuvent rgnrer et renouveler les individus, ds lors mieux

In this context, religion can also help individuals and groups to deal with the stresses, strains and costs of the market ethic. Cathedrals, retreats, pilgrimages, concerts, chanting, meditation, mystical prayers, techniques of bodily posture, Buddhist mindfulness practices, and so on are increasingly valued for the sense of balance and peace they offer: an alternative to the speeded-up, competitive, profit- and success-oriented demands of consumer capitalism. Others may try to bring their work, consumption and spiritual practices more in line with one another, in an attempt to reenchant their lives. Equally, such forms of religiosity can refresh and renew people to face the demands of the market, and/or serve to mystify the capitalist practices of the middle classes, as Andrew Dawson argues. Drawing on his fieldwork in Brazil on new era spirituality, Dawson reflects on how the cosmic aggrandizement of the late modern spiritual self stands in a paradoxical relation to consumer society, both interiorizing and accommodating some of its aspects, whilst critiquing others. This contribution also highlights the globalization of consumer logics and the relevance of these perspectives to the analysis of the transformations of religion in non-Western countries. In keeping with this idea, the following two contributions attest to how Arab-Muslim countries have been deeply affected by the exigencies of participation in the global marketplace as well as by the cultural effects of globalization. Anyone who has visited countries in North Africa, the Middle East, India, South-East Asia, Africa and Latin Americai.e. non-Western developing countriesin the last two decades can attest to the extraordinary, and immediately visible, new importance of communication technologies and consumer goods, especially in the cities. In fact, communication technologies

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mme de rpondre aux demandes du march, et donc mystifier les pratiques capitalistes de la classe moyenne, comme largumente Andrew Dawson. partir de son enqute de terrain sur la spiritualit New Age au Brsil, Dawson discute la manire dont lagrandissement cosmique du soi spirituel en modernit avance entretient une relation paradoxale avec la socit de consommation, intriorisant et accommodant certains de ses aspects tout en en critiquant dautres. Cette contribution illustre galement la mondialisation des logiques consumristes et la pertinence de ces perspectives pour lanalyse des transformations du religieux dans des pays non occidentaux. Similairement, les deux articles suivants tmoignent de limportance des effets culturels de la mondialisation et de limpact des exigences de lconomie mondialise sur les pays arabo-musulmans. Nimporte quel visiteur de lAfrique du Nord, du ProcheOrient, de lInde, de lAsie du Sud-Est, de lAfrique et de lAmrique latineautrement dit, des pays non occidentaux mergents, ces deux dernires dcennies, est en mesure dattester de limportance du dveloppement des technologies de communication et des biens de consommation, particulirement dans les villes. En fait, les technologies de communication (tlphones cellulaires, tlvision satellite, courriel, rseaux sociaux, Internet) y sont les premiers biens de consommation, sans aucun doute les plus influents au plan culturel et les plus partags mondialement. Dans la foule du travail innovateur dOlivier Roy (2004), Patrick Haenni, auteur de LIslam de march (2005), aborde lamplitude et les dynamiques propres aux transformations religieuses dans les pays arabo-musulmans des suites de lavnement, leur chelle, de la socit de consommation. distance du Kulturpessimismus postmarxiste et de lirnisme libral, Haenni dresse ici une description fine des processus dialectiques liant le local et le global, donnant chair

(mobile phones, satellite television, internet, email, social networks) are the prime consumer goods and without a doubt the most culturally influential, the most globally shared. In the wake of Olivier Roys (2004) groundbreaking work, Patrick Haenni, author of LIslam de march (2005), discusses the amplitude and dynamics of religious transformations in Arab-Muslim countries following the advent of consumer society. Breaking with post-Marxist Kulturpessimismus as well as with irenic liberal perspectives, Haenni finely describes the two-way processes linking the global and the local, bringing substance to Robertsons (1992) concept of glocalization. The result in Muslim countries is a paradoxical rerouting of religion framed within a neo-conservative revival that acts to tame consumerist-hedonist ethics while confirming the Salafist constituency of the new globalized Islamist moral norm. By way of an illustration and complement to Haenni, the article by Maryam Ben Salem and Franois Gauthier assesses the formidable impact of Islamic TV-preaching on Arab satellite channels and the internet, and more specifically that of the widely popular Egyptian mega-star Amr Khaled. Based on an empirical study of Tunisian women in an urban context and focusing on the growing trend of veil wearing (at the time of now ousted President Ben Alis anti-Islamist regime), this article illustrates how traditional authority structures are undermined as new market and mediabased theological authorities become hegemonic and saturate religious culture. One of the most interesting areas of research linking religion and neoliberal market logics is that of religious branding, which is particularly visible in the USA. Author of a pioneering book

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la glocalisation de Robertson (1992). Le rsultat dans les pays arabo-musulmans apparat comme une rorientation paradoxale de la religion, recadre dans un renouveau noconservateur qui dompte lthique hdoniste du consumrisme tout en confirmant la constituante salafiste de la nouvelle norme morale islamique mondialise. En illustration et en complment du texte de Haenni, Maryam Ben Salem et Franois Gauthier voquent limpact formidable de la tlprdication islamique sur les chanes satellitaires arabes et sur Internet, notamment celle du trs populaire gyptien Amr Khaled. partir dune enqute de terrain mene auprs de femmes en contexte urbain se penchant sur la tendance grandissante du port du voile dans la Tunisie antiislamiste de laujourdhui dchu prsident Ben Ali, cet article illustre comment les structures traditionnelles dautorit se retrouvent mines, tandis que de nouvelles autorits thologiques portes par le march et les mdias lectroniques, telles quAmr Khaled, deviennent hgmoniques et saturent la culture religieuse. Une des pistes de recherche les plus intressantes reliant la religion aux logiques du march est celle du marketing religieux, ou branding, phnomne particulirement visible aux tats-Unis. Auteure dun ouvrage pionnier sur le sujet, Brands of Faith (2008), Mara Einstein examine ici ce phnomne croissant travers deux tudes de cas: lglise de Scientologie et lglise Mthodiste Unie. Larticle met en lumire la force avec laquelle simpose aujourdhui aux organisations religieuses lide selon laquelle elles sont des acteurs en comptition sur un march du religieux et quelles doivent, par consquent, tre visibles et assurer la publicit afin dattirer lattention de consommateurs potentiels et de pouvoir proposer

on the subject, Brands of Faith (2008), Mara Einstein examines this growing phenomenon through case studies of the Church of Scientology and the United Methodist Church, highlighting how strong the imperatives are for religious organizations today to consider themselves as actors competing in a religious market, fighting for visibility and publicity in order to attract potential customers attention and propose solutions to individual quests for experience, identity, authenticity and recognition. Building on the issues of branding and commodification in a country that does not immediately spring to mind when speaking of consumer society, Pakistan, Thomas Gugler reports on his study of the Barelwi-affiliated Dawat-e Islami movement. Mapping the history and transformations of this movement, which competes with the Deobandi-affiliated Tablighi Jamaat, Gugler describes how the Dawat-e Islami now have their own TV station, which acts as an effective vehicle for advertising Sunnah-centric Sufism and the Islamization of clothing, speech and behaviour. A prominent feature of consumer society is its production of celebrities, a phenomenon that has spread from the entertainment industry to politics, economics and religion. Since Edgar Morins avant-garde account and comprehensive analysis in Les stars (1972), celebrities and the star system that produces them have been construed as an effective blend of merchandising and mythology that makes up a diffuse yet culturally pervasive secular religion. Having studied the case of Oprah Winfrey in prior work, Kathryn Lofton considers religion and the American celebrity through the figure of Britney Spears, mapping out three analytical

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des solutions aux qutes dexprience, didentit, dauthenticit et de reconnaissance des individus. Relayant ces questions de construction de marque et de marchandisation dans un pays qui ne vient pas immdiatement lesprit lorsque lon pense la socit de consommation, le Pakistan, Thomas Gugler rend compte de ses recherches sur lorganisation Dawat-e Islami associe au mouvement Barelwi. Retraant lhistoire et les transformations de ce mouvement qui se trouve en comptition directe avec lorganisation Tablighi Jamaat du mouvement Deobandi, Gugler dcrit la manire dont le Dawat-e Islami possde maintenant sa propre station de tlvision et comment celle-ci savre un vhicule efficace pour diffuser leur soufisme centr sur la sunnah et lislamisation des codes vestimentaires, du langage et des comportements. Une caractristique saillante de la socit de consommation est sa production de clbrits, un phnomne qui sest tendu depuis lindustrie du divertissement la politique, lconomie et la religion. Depuis les analyses pntrantes dEdgar Morin dans Les stars (1972), les clbrits et le star-system qui les produit ont souvent t interprts comme un mlange efficace de marchandisation et de mythologie, composant une religion sculire diffuse, mais culturellement pntrante. Stant pench sur le cas de la clbrissime animatrice Oprah Winfrey dans des travaux antrieurs, Kathryn Lofton interroge les rapports entre la religion et la clbrit amricaine travers la figure, cette fois, de Britney Spears. Elle dveloppe une triple perspective analytique: la religiosit de la clbrit (du christianisme la qute spirituelle), les rponses religieuses lhistoire de vie de la star (qui en font une figure sacrificielle)

perspectives: the celebritys religion (from Christian to seeker), religious responses to her life story (casting her as a sacrificial figure), and Spears as a focus of devotion within American pop cultures celebrity pantheon. In various ways, the following articles illustrate how new ways of thinking about the complex relationship between religion and consumer society are starting to reshape some of the most fundamental concepts and theories of the sociology of religion: the concept of religion and its identification with organized religion, encompassing worldviews, rather than with more fragmentary practices of everyday life; the idea that religious identity is a primary identity rather than part of a much more complex set of identity commitments; theories that assume the existence of clear differentiation between areas of social activity rather than the de-differentiation and blurring of the boundaries between religion, politics, economy, etc.; accounts of religious privatization that obscure the new types of influence of religion and spirituality on healthcare, welfare, marketing, and political mobilization; unquestioned reliance upon national frames of reference in thinking about religion and society; the continuing emphasis on the relationship between religion and politics at the expense of that between religion and political economics. A great deal more work remains to be done, of course, but we hope that this collection of reflections will give a taste of what can be gained by developing an understanding of religiosity that takes into account the importance of neo-liberalism and consumerism in the structure and dynamics of contemporary society.

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Introduction 299

et la vedette comme objet de dvotion au sein du panthon de la culture populaire. Les articles prsents dans ce numro illustrent, de diverses faons, que de nouvelles manires de penser les intrications du religieux et de la socit de consommation peuvent contribuer refondre certaines des thories et certains des concepts fondamentaux en sociologie des religions: le concept de religion, son identification avec la religion organise et les visions du monde englobantes plutt quavec les pratiques plus fragmentaires de la vie ordinaire; lide que lidentit religieuse serait lidentit premire qui subsumerait toutes les autres plutt que de rendre compte de la complexit des engagements et des affiliations identitaires; les thories qui postulent une diffrenciation claire des champs sociaux plutt que le brouillage des frontires entre religion, politique, conomique, etc.; les noncs de privatisation de la religion et de la spiritualit, masquant leur influence sur la sant, les services sociaux, le marketing et la mobilisation politique; lancrage tenu pour acquis des rflexions sur la religion et la socit dans les cadres de rfrence nationaux; la prsance donne aux relations entre religion et politique qui ngligent les rapports avec lconomie politique. Bien entendu, un travail considrable reste encore faire, mais nous esprons que ces rflexions laissent entrevoir les gains heuristiques quil y aurait dvelopper une comprhension du religieux arrime un cadre interprtatif qui reconnatrait limportance du nolibralisme et du consumrisme dans la structuration et les dynamiques de nos socits.

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NOTES
1. Cette introduction a dabord t crite en anglais, seule langue commune aux directeurs de louvrage. La traduction en franais, y compris celle des citations, a t ralise par Franois Gauthier. Il est signaler que des approximations et carts entre les deux versions du texte peuvent tre observs. 2. Lide de ce numro thmatique, ainsi quune partie de son matriau, a merg du panel Religion et socit de consommation: pour un cadre danalyse global et comprhensif, tenu au 30me Congrs de la SISR Saint-Jacques-de-Compostelle en juillet 2009. 1. This introduction was originally written in English, the only language common to the editors of this issue. The French translation, including the translation of citations, is by Franois Gauthier and it should be noted that there may be some divergences between the two versions of the text. 2. The idea for this issue and some of its material originates from the Religion in consumer society: a global and comprehensive analytical framework session held at the 30th ISSR conference in Santiago de Compostela in July 2009.

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Bckstrm, A. and Davie, G. (dirs) (2010) Welfare and Religion in 21st Century Europe: Volume 1. Configuring the Connections. Farnham: Ashgate. Bell, D. (1976) The Cultural Contradictions of Capitalism. London: Heinemann. Berger, P.L. (1967) The Sacred Canopy. Harmondsworth: Penguin. Berger, P.L. (1980) The Heretical Imperative. Contemporary Possibilities of Religious Affirmation. London: Collins. Carrette, J. and King, R. (2004) Selling Spirituality: The Silent Takeover of Religion. London: Routledge. Champion, F. et Hervieu-Lger, D. (1990) De lmotion en Religion. Paris: Centurion. Einstein, M. (2008) Brands of Faith. Marketing Religion in a Commercial Age. London: Routledge. Haenni, P. (2005) Lislam de march. Lautre rvolution conservatrice. Paris: Seuil. Hervieu-Lger, D. (2000) Religion as a Chain of Memory. Cambridge: Polity. Martikainen, T. (forthcoming) Reframing Islam and Muslim identities: Neoliberalism, minority governance and the welfare state in Finland, in D. Reetz (ed.) Living Islam in Europe: Muslim Traditions in European Contexts. Leiden: Brill. Meyer, B. (2007) Pentecostalism and Neo-Liberal Capitalism: Faith, Prosperity and Vision in African Pentecostal-Charismatic Churches, Journal for the Study of Religion 20(2): 528. Morin, Edgar (1972) Les stars. Paris: Seuil. Pessi, A.B., Angell, O.H. and Pettersson, P. (2009) Nordic Majority Churches as Agents in the Welfare State: Critical Voices and/or Complementary Providers?, Temenos 45(2): 20734. Robertson, R. (1992) Globalization: Social Theory and Global Culture. London: Sage. Roy, O. (2004) Globalized Islam: The Search for a New Ummah. London: C.Hurst. Stark, R. and Bainbridge, W.S. (1985) The Future of Religion: Secularization, Revival, and Cult Formation. Berkeley: University of California Press. Warner, R.S. (1993) Work in progress toward a new paradigm for the sociological study of religion in the United States, American Journal of Sociology 98(5): 1044-93. Woodhead, L. and Heelas, P. (dirs) (2002) Religions in the Modern World. Traditions and Transformations. London: Routledge.

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Introduction 301

RDACTEURS INVITS/GUEST EDITORS

Franois GAUTHIER est professeur au dpartement de sciences des religions de lUniversit du Qubec Montral (UQAM). Ses recherches portent sur les mutations du religieux et du politique dans les socits occidentales, fortement marques par lavnement de la socit de consommation. Il a rcemment publi louvrage Jeunes et religion au Qubec (avec JeanPhilippe Perreault, 2008, PUL). Il est notamment chercheur la Chaire de recherche du Canada sur la Mondialisation, la citoyennet et la dmocratie (UQAM). ADRESSE: Dpartement de sciences des religions, Universit du Qubec Montral, CP 8888, Succ Centre-Ville, Montral, Qubec H3C 3P8, Canada. [email: gauthier.francois@uqam.ca] Tuomas MARTIKAINEN is a university researcher in Comparative Religion at the University of Helsinki, Finland. His areas of interest include religion, migration and consumer society. He is currently studying how recent changes in welfare state structures and policies change state-religion/minority relations. His publications include Immigrant Religion in Local Society (2004, bo Akademi University Press) and The Governance of Islam in Finland (2007, Temenos). ADDRESS: bo Akademi University, Dept. of Comparative Religion, Fabriksgatan 2, 20500 bo, Finland. [email: tuomas. martikainen@abo.fi] Linda WOODHEAD is Director of the UKs AHRC/ESRC Religion and Society Programme, which runs from 2007 to 2012. She is based at Lancaster University, where she is Professor of Sociology of Religion. Her research involves the theoretical and empirical exploration of religion, with a particular focus on religious change in contemporary Western societies. Her publications include A Sociology of Religious Emotion (with Ole Riis, 2010) and The Spiritual Revolution (with Paul Heelas, 2005). ADDRESS: FASS Building, Lancaster University LA1 4YD, United Kingdom. [email: l.woodhead@lancaster.ac.uk]

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