On the Evolution of Religious Branding in the Age of Globalization

The processes of globalization are embedded in the cultural paradigm of modern society. Belying globalization is an ethos of individualism, rationalism, materialism and consumerism. Whether we accept the globalization processes or not, as global citizens, this lens of seeing the world and our place in it is unavoidable.

This has not necessarily been negative for religious discourse. It allows for the globalization of humanist values that are both underlie and are enriched by traditional religion, like human rights and equality.  The rise of a new telecommunications network and transportation enables religious groups to connect with civil societies and each other as a global force to challenge corporate capitalism. However, even in this affront to capitalist and secularist dogma, traditional religion still exists within that schema itself and must evolve in accordance with it or be excluded and become obsolete.

This need for reinvention has not manifest in religious dissonance, but rather in a revival of religion in new forms.  Perhaps this is because the metaphysical questioning and uncertainty of our individual struggles through life, like questions of immortality, self-fulfillment, the good life and salvation, are fundamentally spiritual questions. That is to say, spiritual yearning is an inseparable component of human life.

In any case, Phra Paisal Visalo identifies three new forms of religion in this new paradigm:

1.      Religious fundamentalism;

2. Explosion of ‘new religions; and

3. Growth of religion for consumerism

The growth of religion for consumerism, and as consumerism, is particularly pertinent.  In modern society the conjoining of “the freedom to determine one’s faith” on the one hand with “the ubiquity of mass media and advertising” on the other has led to the growth of religious branding (Einstein, 2011: 331). In an environment where work has replaced the church for social connection and the increase in secularism allows for individuals to essentially “shop” for religious institutions to meet their needs, churches must act as brands to hold onto denominational loyalty.

In this “spiritual marketplace” the United Methodist Church (UMC) is one example of a religious institution fighting for relevance and reinvention (Roof, 1999). Their campaign, “Rethink Church” blatantly targets young people by drawing connections between the political concerns of the demographic and the opportunities or haven offered by the UMC, all framed in casual language and clever visuals.

An example of the UMC "Rethink Church" Campaing from Altoona, PA.

The phenomenon in itself is neither positive nor negative. What it represents in that consumerism is endemic in global culture and in such an environment, everything becomes a commodity for sale and acquisitions. Religion is implicated by this culture insofar as it must adapt to expectations of instantaneity and convenience, individualistic orientation, the ability to “consume” religious services and a focus on materialistic, humanistic values.

References

Einstein, Maria. “The Evolution of Religious Branding”. Social Compass 58.3 (2011): 331-338.

Paisal Visalo, Phra. “The Dynamic of Religion in the Age of Globalization: Lessons from Indonesia, Philippines and Japan.” The First Workshop of Asian public Intellectuals on the theme “The Asian Face of Globalization: Reconstructing Identities, Institutions and Resources,” Shangri-La Hotel, Cebu City, Cebu, Philippines. November 19-23 2002. Visalo.org. Internet. 3 April 2013.

Roof, W.C. 1999. Spiritual marketplace: Baby boomers and the remaking of American religion. Princeton: Princeton University Press.

“Rethink Church.” Online Video Clip. YouTube.com. 21 Nov. 2009.  Uploaded by Second Avenue United Methodist Church. 3 April 2013.