By Mara Einstein
In a society overrun by means of advertisement litter, faith has develop into another product bought within the customer market, and faiths of all types needs to compete with a myriad of extra pleasing and less demanding relaxation actions. manufacturers of religion argues that during order to compete successfully faiths have needed to develop into manufacturers – simply recognizable symbols and spokespeople with whom non secular clients could make rapid connectionsMara Einstein indicates how non secular branding has extended during the last 20 years to create a mixed international of trade and religion the place the sacred turns into secular and the secular sacred. In a chain of attention-grabbing case reviews of religion manufacturers, she explores the importance of branded church classes, akin to Alpha and the aim pushed existence, mega-churches, and the recognition of the televangelist Joel Olsteen and tv presenter Oprah Winfrey, in addition to the increase of Kaballah. She asks what the implications of this non secular advertising could be, and descriptions the potential result of spiritual commercialism – solid and undesirable. Repackaging faith – updating tune, developing teen-targeted bibles – is justifiable and priceless. notwithstanding, while the content material turns into obscured, faith could lose its particular promoting proposition – the very skill to elevate us above the marketplace.
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Extra resources for Brands of Faith: Marketing Religion in a Commercial Age
In 2004, Hoover et al. ” These religious purposes included e-mail exchanges, reading news accounts about religion, ﬁnding out about religious services, and inquiring about holiday celebrations. These researchers also found that people did not use the Internet as their primary form of faith practice but to supplement their ofﬂine experiences. Elena Larsen (2004) noted that “more than 3 million people a day get religious or spiritual material” (p. 17) from the Internet. Most use the Internet for solitary purposes rather than interaction with others in this capacity.
As of March 2006, according to the Pew Internet and American Life Project (2006), about 42 percent of Americans have broadband in the home, which enables them to access video content via the Internet. So what does all of this expansion in technology mean in relationship to our discussion? First, people can interact with religious content continuously. Unlike television where the viewer has to wait for their favorite show to be programmed, the Internet is available 24 hours a day. Broadband allows for the transmission of video, which is widely in evidence on religious sites and makes them more appealing than the static sites of old.
As far back as the days of old-time radio, people used media as a means to learn of and try out new faiths within the privacy of their own home (Hangen, 2002). Today television and the Internet provide the same types of opportunities but in a more elaborate setting and with a more intense marketing message attached to it. The explosive growth in the media industry in the last 20 years has contributed to more religious content on the airwaves and through the wires. If you doubt the importance of media in the lives of America’s faith, know that “144 million Americans use some religious media—books, radio or television—at least once a month” (Winslow, 2005b, p.
Brands of Faith: Marketing Religion in a Commercial Age by Mara Einstein