Jörg Stolz
I am a sociologist interested in explanatory / comprehensive sociology. Substantively, I work mostly in the sociology of religion and ethnicity. When doing so, I look out for astounding facts that sociology might explain. For example, I try to explain how Pentecostal healings "work", why "Spirituality" is such a successful concept in the modern world, or how UFO religions may emerge. An important area of interest is secularization theory, where I try to explain secularization and differences of religion betweeen different countries with a new theory of religious-secular competition. I also work on a general theory of social games.
Concerning methods, I have strong interest in both quantitative and qualitative and especially mixed methods. Having myself conducted large mixed methods projects, I now regularly teach mixed methods workshops in different countries.
Phone: 0041 21 692 27 01
Address: Institut des sciences sociales des religions contemporaines
Observatoire des religions en Suisse
Anthropole
Université de Lausanne
1015 Lausanne
Suisse
Concerning methods, I have strong interest in both quantitative and qualitative and especially mixed methods. Having myself conducted large mixed methods projects, I now regularly teach mixed methods workshops in different countries.
Phone: 0041 21 692 27 01
Address: Institut des sciences sociales des religions contemporaines
Observatoire des religions en Suisse
Anthropole
Université de Lausanne
1015 Lausanne
Suisse
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Papers by Jörg Stolz
contested issue in Western societies, both inside religions
themselves and in societal discussions of religion. Reliable data
on actual female leadership are, however, scarce, especially in
European countries and regardingminority religions. This article
describes and explains statistically the normative openness of
congregations to female leadership as well as the actual
existence, position, and financial remuneration of female
leaders across the whole range of religious traditions in
Switzerland. The study is based on data from the
representative National Congregations Study of 2008/2009.
Our results show that, despite considerable normative
openness, female spiritual and administrative leadership
remains scarce in most religious traditions. The highest
percentage of female spiritual leaders can be found in the
milieu of alternative spirituality, followed by the Reformed
congregations. A generally high percentage of female
leadership can be found on administrative boards. It is only
leadership positions in certain Christian traditions (Reformed,
Catholic, Evangelical-classical) that are normally remunerated
for women; many other traditions do not have female
leadership or, as in the case of the milieu of alternative
spirituality, such leadership positions are not remunerated.
contested issue in Western societies, both inside religions
themselves and in societal discussions of religion. Reliable data
on actual female leadership are, however, scarce, especially in
European countries and regardingminority religions. This article
describes and explains statistically the normative openness of
congregations to female leadership as well as the actual
existence, position, and financial remuneration of female
leaders across the whole range of religious traditions in
Switzerland. The study is based on data from the
representative National Congregations Study of 2008/2009.
Our results show that, despite considerable normative
openness, female spiritual and administrative leadership
remains scarce in most religious traditions. The highest
percentage of female spiritual leaders can be found in the
milieu of alternative spirituality, followed by the Reformed
congregations. A generally high percentage of female
leadership can be found on administrative boards. It is only
leadership positions in certain Christian traditions (Reformed,
Catholic, Evangelical-classical) that are normally remunerated
for women; many other traditions do not have female
leadership or, as in the case of the milieu of alternative
spirituality, such leadership positions are not remunerated.
Churches and religious groups are forced to ‘sell god’ in order to be
attractive to ‘religious consumers’. More and more, religions are seen
as ‘brands’ that have to be recognizable to their members and the
general public. This interdisciplinary book treats new developments
in three fields that have hitherto evolved rather independently: (1)
the commoditization of religion, (2) the link between religion and
consumer behaviour, and (3) the economics of religion."
Contents: Preface, David Voas; Part I Introduction: Religions as
brands: new perspectives on the marketization of religion and
spirituality, Jörg Stolz and Jean-Claude Usunier; ‘9591’: the global
commoditization of religions through GATS, WTO, and marketing
practices, Jean-Claude Usunier. Part II Marketing and Branding
Religion and Spirituality: The International Christian Fellowship (IFC):
a sociological analysis of religious event management, Olivier Favre;
Branding, music, and religion: standardization and adaptation in the
experience of the ‘hillsong sound’, Thomas Wagner;
To order, please visit: www.ashgate.com
All online orders receive a 10% discount
Alternatively, contact our distributor:
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January 2014
276 pages
Hardback
978-1-4094-6755-7
£65.00/US$109.95
Religions as Brands
New Perspectives on the Marketization of Religion and Spirituality
Edited by Jean-Claude Usunier and Jörg Stolz,
both at Université de Lausanne, Switzerland
Ashgate AHRC/ESRC Religion and Society Series
View this title online at: www.ashgate.com/isbn/9781409467557
The marketing of spiritual services and the role of the religious
entrepreneur, Markus Hero; Non-fortuitous limits to the concept of
branding in the popularizing of ‘justly balanced Islam’ in France,
Jason Dean; Healing by Islam: adoption of a Prophetic rite – roqya
– by Salafists in France and Belgium, Hanifa Touag. Part III Religious
and Spiritual Consuming: Adding imaginative value: religion,
marketing, and the commodification of social action, Jochen Hirschle;
Is there such a thing as religious brand loyalty?, Haytham Siala;
How religious affiliation grouping influences sustainable consumer
behavior findings, Elizabeth Stickel-Minton. Part IV Economic Analyses
of Religious Phenomena: Sources of religious pluralism: revisiting
the relationship between pluralism and participation, Roger Finke
and Christopher P. Scheitle; Authority and freedom: economics and
secularization, Steve Bruce; The ‘business model’ of the Temple
of Jerusalem: Jewish monotheism as a unique selling proposition,
Philippe Simonnot; Indexes."
70 entretiens approfondis, les auteurs de ce livre analysent les
conséquences de l’hyperindividualisme contemporain sur l’expérience
de la vie religieuse, spirituelle et séculière. La société
de l’ego a vu se développer quatre types de relations au religieux-
spirituel : l’institutionnel, l’alternatif, le distancié et le séculier.
Chacun de ces caractères illustre une manière de vivre la
croyance, la pratique religieuse ou séculière. Les auteurs
montrent dans leur enquête comment le changement de régime
du religieux amorcé au cours des années 1960 a favorisé l’affaiblissement
des Eglises, le développement d’un « do it yourself »
religieux et l’avènement des biens spirituels au rang de produits
de consommation de masse.