Isabelle V. Barker Bryn Mawr College Abstract Pentecostalism is one of the worlds fastest growing religions, expanding most quickly in Latin America, sub-Saharan Africa, and parts of Asia. To make sense of this expansion in so many developing regions, I suggest that Pentecostalism fosters norms and behaviors that harmonize with neoliberal economic restructuring. I frame this theoretically with Polanyis notion of double movement. In our current era of weakened state governance vis-a`-vis neoliberal trade and scal policy, non-state sites of reaction have emerged. Pentecostalismis one such site, and, in contrast with Polanyis example, I suggest that Pentecostalism has embedded the self-regulated aspects of neoliberal capitalism. I make this argument by using the feminist political economy theorization of social reproduction to interpret a number of empirical studies of Pentecostalism. Pentecostalism addresses dilemmas of social reproduction engendered by neoliberalism, and so may be said to embed this form of economic organization in human social life in a way that reinforces neoliberal capitalism. The Pentecostals do not have a social policy, they are social policy. 1 If we apply Karl Polanyis mid twentieth-century critique of the self-regulated market to contemporary conditions of neoliberal globalization, it would seem that the economic form that has been in ascendance for some decades now is fated to produce its own undoing. In his classic text, The Great Transformation, Polanyi asserted that the self-regulated market design of the late nineteenth-century global economy spurred a host of countermovements that resulted in various government interventions, including the New Deal in the United States, the embryonic forms of European welfare states, and the centralizing planning of fascist Italy and Germany. 2 Though varied in design and in ideology, these interventions embeddedmarkets withingovernment regulations andso effectively put an end to liberal fantasies of markets propelled by their internal logic. 3 Polanyi 1 Jeffrey Gros, Confessing the Apostolic Faith from the Perspective of the Pentecostal Churches, Pneuma: The Journal of the Society for Pentecostal Studies 9:1 (1987), p. 12. 2 Karl Polanyi, The Great Transformation (Boston: Beacon Press, 2001 [1944]). For excellent sets of essays on Polanyis contributions to contemporary social science scholarship, see Politics & Society 31:2 (June 2003) and Kenneth McRobbie and Kari Polanyi- Levitt, Karl Polanyi in Vienna (Montreal: Black Rose Books, 1999). 3 John Gerard Ruggie, International Regimes, Transactions and Change: Embedded Liberalism in the Postwar Economic Order, International Organization 36:2 (1982), pp. 379415. New Political Science, Volume 29, Number 4, December 2007 ISSN 0739-3148 print/ISSN 1469-9931 on-line/07/040407-21 q2007 Caucus for a New Political Science DOI: 10.1080/07393140701688305 made this argument based on the claim that the laissez-faire organization of economic activities so thoroughly disrupted and threatened human social life that it inevitably set off social and political reactions in the interest of self-protection. For Polanyi, then, liberal economics was unsustainable in practice. Intriguingly, contemporary forms of countermovement in the context of the weakened national state of our era may be proving that Polanyis forecast of liberal economics does not apply. While I am sympathetic to Polanyis critique of liberal capitalism, his claims regarding its fate seem to no longer hold. In many ways, there are striking parallels between the era Polanyi wrote of and our own. If we consider examples that vary from neo-fascism, religious fundamentalism, global feminism, and the World Social Forum, it does appear that our era is marked by a range of social and political countermovements responding to the ascendance of neoliberalism alongside the expansion of deregulated global markets. Froma progressive point of view, these contemporary countermovements may be catalogued as ranging from foreboding reactionary phenomena to hopeful instances of resistance. However, while these examples seem to echo the dynamic of countermovement of an earlier era and the political range of ideologies that that era entailed, none offers a model of state governance capable of re-embedding economic activities through government regulation. In other words, while the current neoliberal organization of economic activities spurs countermovement, these movements do not necessarily spell the end of the neoliberal market as we have come to know itin part because there is no viable mechanism of governance to impose regulative policies that would check laissez- faire. In fact, in an era of destabilized national governance, in some instances countermovements may even have the effect of strengthening neoliberal capitalism. Rather than embodying a self-protective reaction against and/or resistance to the self-regulated market, some forms of reaction have the effect of embedding neoliberalism, particularly in the absence of viable state governance. Pentecostalism provides an intriguing illustration of just this dynamic. As one of the fastest growing religions in the world today, Pentecostalism fosters norms and behaviors that harmonize well with the demands of neoliberal economies. This is especially apparent in developing economies, where recent decades of economic restructuring have been marked by processes that include the decentralization of governance vis-a`-vis social policy, the reorganization of work, increasing personal and national nancial instability, urbanization, and labor migration. Drawing together a variety of empirical studies and interpretations, I will suggest that Pentecostalism provides individuals with non-state resources to adapt to each of these processes. Based on this interpretation, it should come as no surprise that a form of Protestant theology and charismatic worship that emerged at the beginning of the twentieth century in the United States has a century later hundreds of millions of adherents worldwide, growing the most rapidly across sub-Saharan Africa, Indonesia, the Philippines, South Korea, and Latin America. 4 From a secular progressive perspective, the symbiotic role that Pentecostalism has in relation to neoliberal capitalism may well be troubling. There appears to be little potential in 4 Allan Anderson, Introduction to Pentecostalism (Cambridge: Cambridge University Press, 2004), p. 281; see also Paul Freston, Evangelicals and Politics in Asia, Africa, and Latin America (Cambridge: Cambridge University Press, 2001). 408 Isabelle V. Barker Pentecostalism for fostering liberal democratic politics, in part due to its status as a civil society religious movement and therefore not subject to the public scrutiny and democratic interventions of state institutions. But this said, it behooves us to consider why it is that Pentecostalism appears to be so compelling to so many people in this era of neoliberal economic organization. 5 In this article, I suggest that Pentecostalism has the capacity to embed neoliberal economic activities by integrating these activities into society. As such, it exists in a harmonizing, even symbiotic, relation to neoliberal capitalism. Pentecostalism provides adherents tools to respond to the vagaries of the neoliberal organization of the economy in a way that is supportive of this organization and in a way that does not result in the kind of government intervention that Polanyi observed in the rst half of the twentieth century. In developing countries, Pentecostal churches have come to function as non-state sites addressing social needs that have gone unmet by the state due to a combination of factors. Moreover, the individualist theology, charismatic practices, and the new kinds of community fostered by Pentecostal worship reinforce shifting modes of production and globalizing markets, purveying values that support the informalization of the labor market, increased labor migration, and the rapid transformation of local communities. This interpretation of Pentecostalism runs counter to Polanyis insistence that the self-regulated market was purely asocial in form and in practice and could never be harmonized with social life. 6 Pentecostalism as a transnational phenomenon may be unique to an era dened by the neo-medieval reorganization of sovereignty and unraveling of state sovereignty. 7 In this era, Pentecostalism seems to provide religious, material, and cultural resources that, to quote Polanyi, induc[e] the individual to comply with rules of behavior which, eventually, ensur[e] his functioning in the economic systemonly this time, the economic system is one organized around the self-regulated market that Polanyi implied was destined to forever be at odds with human social life. 8 In the discussion that follows, I will briey sketch the contours of neoliberal globalization by exploring the effects of economic restructuring on the organization of production and on governance and social policy. In order to tease out the effects of neoliberal globalization on social life, I will draw on the feminist analytical concept of social reproduction. While this represents somewhat of a departure from Polanyis conceptualization of the social, feminist work on social reproduction offers a more thoroughgoing denition and is more sensitive to the role of gender in social provisioning and socialization. In laying 5 For a similarly structured argument regarding the symbiotic dynamics of neoliberalism, see Wendy Brown, American Nightmare: Neoliberalism, Neoconservativism, and De- Democratization, Political Theory 34:6 (2006), pp. 690714. 6 Though inuenced by Polanyi, several contemporary scholars have parted with this interpretation, suggesting instead that liberal capitalism can be embedded in social relations. See, for example, Mark Granovetter, Economic Action and Social Structure: The Problem of Embeddedness, American Journal of Sociology 91:3 (1985), pp. 481510, and more recently, and more implicitly, V. Spike Peterson, A Critical Rewriting of Global Political Economy (New York: Routledge, 2003). 7 David Held, Democracy and the Global Order (Stanford: Stanford University Press, 1995). 8 Polanyi, op. cit., p. 57. Charismatic Economies 409 out what he means by the social, Polanyi adopts a backward-looking historical- anthropological approach that idealizes the pre-liberal capitalist organization of the economy. 9 The feminist perspective of social reproduction has a far more contemporary viewpoint regarding socialization in market societies, one that is useful for analysis of todays socio-economic dynamics. 10 Having claried my analytical approach to exploring neoliberal globalizations effects on social life, I will provide an overview of the history, theology, and worship practices of Pentecostalism. Examples culled from empirical scholarship regarding Pentecostalism in a variety of national settings illustrate my larger argument regarding symbiotic linkages between Pentecostalism and neoliberal- ism in developing states. The concept of social reproduction is particularly useful for illuminating these linkages in that it captures multiple social processes affected by economic restructuring: the reproduction of the species; the creation of a labor force suitable for the demands of the day; and the foundation-building of social identity and community. Pentecostalism provides cultural, material, and of course theological resources for meeting needs at each of these levels, andso it may be said to be responsive to the crisis of social reproduction engendered by neoliberalism. Neoliberalism, Economic Restructuring, and Social Reproduction Neoliberal economic restructuring refers at once to the nature of economic policy- making as well as to the organization of production and the ways in which domestic economies have increasingly integrated into the global economy. Though the entrenchment of neoliberalism varies in each national context and so has uneven effects, there exist patterns common to many developing economies, whether lowor middle-income. These include, rst, the openingof domestic market andproduction activities to global transactions, foreign direct investment, and loan packages designed by international nancial institutions; second, the restructuring of work with a contraction of public sector jobs and a shift toward jobs in export-oriented production, along with an expansion of the informal sector of micro-enterprise; and, nally, changes in governance, with an emphasis on strengthening civil and political rights along with constitutional laws to secure and clarify political and property rights, and a decentralized approach to the administration of social policy. The aim of the free market reforms underway in so many national contexts is economic growth, but advancing this goal has profound consequences on social and political life that are best illuminated through the concept of social reproduction. While initially adopted by feminist economists to identify the valueand the necessityof gendered work taking place outside of market relations, the concept of social reproduction has taken on new currency in the context of neoliberal restructuring. 11 This broader structural application of the 9 In contrast with Marx and Engels for whom pre-capitalist societies suffered from the idiocy of rural life (The Communist Manifesto), Polanyi seems at times nostalgic for the past. For Polanyi, pre-capitalist economic activities were successfully embedded in cultures and mores that enabled the social sustenance of a communitys members. This more positive appraisal is due largely to Polanyis historical anthropological perspective. 10 See, for example, how Peterson, op. cit., p. 91, spins a critical feminist interpretation of social reproduction out of Polanyis work. 11 Isabella Bakker, Social Reproduction and the Constitution of a Gendered Political Economy, New Political Economy 12:4 (December 2007). 410 Isabelle V. Barker concept of social reproduction links activities taking place locally and in the home with forms of social policy addressing education, health care, and social safety net provisions. Social reproduction further reects the mechanisms establishing moral and political norms of a community. Expanding on the work of feminist economists, I dene social reproduction as reecting three levels. First, social reproduction reects the literal reproduction of the species and the physical and emotional care that that entails over the course of a human life. Second, social reproduction includes the reproduction of labor power through meeting basic subsistence needs as well as providing education and training. Finally, social reproduction refers to the sustenance of social community more generally. 12 This conceptualization of social reproduction serves to illuminate the parallels and linkages of the effects of economic restructuring on social life at each of these levels. The decentralization of the provision of public social services represents neoliberal restructurings most direct impact on social reproduction, and thus is one site of dislocation engendered by economic restructuring. Following decolonization, developing states approached the provision of social services in a variety of ways. For example, in Latin American countries, social rights were facilitated by way of clientelism, or the development of a class of state workers employed by state-owned enterprises, with the gradual extension of social rights beyond this class. 13 In an era of neoliberal globalization and, in many cases, subject to structural adjustment policies, states have reorganized the adminis- tration of social provisioning to increasingly roll back their spending on social policies. This has led to a reorganization of governance vis-a`-vis social policy, such that, as Bryan Roberts has noted of the Latin American context, social provision is increasingly undertaken by a decentralized managerial state that outsources these activities to civil society institutions. 14 This in turn has led to a reprivatization of social reproduction whereby private sector actors are enlisted to administer the distribution of social goods. 15 This site of privatization is highly uneven in its effects, as it shifts the burdens of social reproduction onto individuals and civil society institutions in ways that vary according to class position, geographic location, race, ethnicity, and, of course, gender. But neoliberal restructuring also indirectly sets off a host of other social dislocations. Changes in the organization of production are the result of technological innovations in information and communication coinciding with neoliberal economic restructuring. This combination has replaced the protec- tionist policies of import substitution industrialization that previously dominated the political economy of so many developing states. Developing states have since experienced some combination of a rapid growth in industrialization for export, an expansion of large commercial interests in agriculture, and a rapid increase in informal sector jobs in services. These shifts in the organization of production 12 Isabella Bakker and Stephen Gill (eds), Power, Production and Social Reproduction (New York: Palgrave, 2003), pp. 4, 32. 13 Bryan Roberts, Citizenship, Rights, and Social Policy, in Charles Wood and Bryan Roberts (eds), Rethinking Development in Latin America (University Park, PA: Pennsylvania State University Press, 2001), pp. 142143. 14 Ibid., 147; see also Bila Sorj, Childcare as Public Policy in Brazil, in Mary Daly (ed.), Care Work (Geneva: International Labor Ofce, 2001), pp. 120, 123. 15 Bakker and Gill, op. cit., pp. 3236. See also Sorj, op. cit. Charismatic Economies 411 have sparked deep transformations in the socio-economic landscape. Low-skilled manufacturing jobs have increasingly been lled by women, destabilizing traditional gendered divisions of labor in many communities. Meanwhile, decreasing production for the domestic market has resulted in waves of rural-to- urban and, in turn, international migration. The expansion of service-based activities has paralleled a growth of the informal sector, with an expansion of jobs in small-scale enterprises and in self-employment including professional service providers, street vendors, and domestic workers. 16 What all these jobs have in common is minimal state regulation and increased vulnerability to bankruptcy, chronic poverty, or both. 17 These developments in production have taken place against the backdrop of ever-increasing debt burdens on the part of developing states, leading to economic recessions and economic volatility. Another aspect of neoliberal restructuring that has social impacts is the alarming number of nancial crises that have occurred in the wake of economic reform. The increasing regularity of nancial crises reects what Brigitte Young describes as a pervasive instability of the global nancial system. 18 Each instance of nancial turbulence in turn entails profound social dislocation. Thus these regular nancial crises, the monetary policies devaluing currencies, the rapid cycle of expansion and contraction of particular labor sectors, and the splintering of social policy provision, have all resulted in increased job insecurity, poverty, labor migration, and pressures on individuals to develop increasingly independent survival strategies for themselves and their dependents. 19 The dislocations set in motion by neoliberal restructuring have not gone without reaction. Indeed, social and political reaction to economic dislocation and volatility is virtually inevitablea point Polanyi made over half a century ago. In his trenchant analysis of the effects of the global economy at the turn of the nineteenth-century, Polanyiironically in the context of this articlecastigated advocates of the self-regulated market for their evangelical fervor. 20 Polanyi was particularly scathing in his criticism of liberal economists for their insistence that economic policy be administered as if the market were not a social institution with impacts on social life. In disembedding the market from society and disregarding social impacts, liberal economic policy-makers set in motion forces of dislocationleading to the double movement of societys quest for self- protection from the volatility of the self-regulated global economy and the need to create new modes of governance by which to re-embed economic activities into social life. 16 Saskia Sassen, Globalization and its Discontents (New York: New Press, 1998). 17 Guy Standing, Global Feminization through Flexible Labor, World Development 17:7 (1989); Peterson, op. cit.; Alejandro Portes and Kelly Hoffman, Latin American Class Structures: Their Composition and Change during the Neoliberal Era, Latin American Research Review 38:1 (February 2003), pp. 4182. 18 Brigitte Young, Financial Crises and Social Reproduction, in Bakker and Gill, op. cit., p. 103. 19 Saskia Sassen refers to this process as the feminization of survival in Womens Burden: Counter-Geographies of Globalization and the Feminization of Survival, Journal of International Affairs 53:2 (2000), pp. 503534. 20 Polanyi, op. cit., p. 141. 412 Isabelle V. Barker Polanyis analysis begs two related questions: how is the principle of social protection manifesting itself today? And what mechanisms are emerging to re- embed economic activities into society? A growing body of Polanyi-inspired scholarship is addressing the rst question from a variety of angles. 21 And, in an era of the neoliberal state, most scholars underscore that the processes responding to the quest for social protection are located primarily in non-state institutions. Peter Evans has written of transnational consumer and labor networks, Stephen Gill of a concern about a rise in fascist elements, and Valentine Moghadam of global feminist networks, while John Gerard Ruggie suggests that corporate participation in the Global Compact is lling in for governance gaps and forging norms for a global public domain. 22 I add my analysis of Pentecostalism to this body of literature. One implication of this framing is that in the context of destabilized state sovereignty, neoliberalism may come to be embedded by non- state processes and institutions that have ourished in the wake of the weak state capacity, such as, in this instance, Pentecostalism. In the discussion that follows, I will argue that Pentecostalism reects yet another social response to neoliberal economic restructuring. In suggesting this, I do not mean to interpret Pentecostalisms growth solely as a reaction to neoliberal globalization. There are numerous reasons for Pentecostalisms popularity and expansion, many of them having little to do with political economy. Rather, what I argue is that the historical coinciding of the ascendance of neoliberalism and the continued expansion of Pentecostalism is itself no coincidence. Here I join Bernice Martins innovative claims that Pentecostalism and contemporary forms of capitalism are related by way of a complex symbiosis rather than a simple one- way causal relationship. 23 It is not that one causes the other, but rather that the two phenomena appear to harmonize quite readily one with the other and, in the process, resolve questions of social reproduction instigated by economic restructuring. In the course of addressing these questions, Pentecostalism reconstitutes forms of social life in ways that have the effect of embedding neoliberalism. So, while Polanyi held that countermovements would challenge the laissez-faire organization of the global economy by prompting interventionist forms of state governance, in the current context the neoliberal market is not necessarily its own gravedigger. That is, in an era of weak states, institutions in civil society have the capacity to put forth mechanisms to reconstitute social and political life 21 A body of Polanyi-inspired feminist scholarship is also growing. This work has generally focused on the gendered and racialized aspects of the social dislocations set in motion by neoliberal restructuring. See all the essays in Bakker and Gill, op. cit. See also Lourdes Bener a, Economic Rationality and Globalization: A Feminist Perspective, in Marianne Ferber and Julie Nelson (eds), Feminist Economics Today (Chicago: University of Chicago Press, 2003), pp. 115134. 22 Peter Evans, Fighting Marginalization with Transnational Networks: Counter- Hegemonic Globalization, Contemporary Sociology 29:1 (January 2000), pp. 230241; Stephen Gill, Globalization, Democratization and the Politics of Indifference, in James Mittelman (ed.), Globalization: Critical Reections (Boulder, CO: Lynne Reinner, 1996); Valentine Moghadam, Globalizing Women: Transnational Feminist Networks (Baltimore, MD: The Johns Hopkins University Press, 2005); John Gerard Ruggie, Taking Embedded Liberalism Global: The Corporate Connection, in David Held and Mathias Koenig- Archibugi (eds), Taming Globalization (Cambridge: Polity, 2003). 23 Bernice Martin, New Mutations of the Protestant Ethic among Latin American Pentecostals, Religion 25 (1995), p. 101. Charismatic Economies 413 that in turn recongure norms and practices in a ways that do not negate neoliberal restructuring. Instead, in some cases, they enable it. Pentecostalism illustrates just this dynamic. Before going any further to make this argument, I turn next to dene the Pentecostal movement. Pentecostalism The topic of Pentecostalism as a movement has lled the pages of an untold number of books. For brevitys sake, I limit the current overview by laying out the biblical roots of Pentecostalism; its history, worship practices, and theology; its class make-up and the emergence of the prosperity gospel. Drawing on recent ndings, I will also review the contours of Pentecostalisms extraordinarily rapid expansion around the world. The word Pentecost derives from the Greek term for the Jewish holiday occurring on the 50th day following Passover; today, Pentecostals celebrate Pentecost Sunday on the seventh Sunday after Easter rather than Passover. According to chapter two in the Acts of the Apostles, the original Pentecost foreshadowed the second coming of Christ, with the Holy Spirits presence enabling the Christian faithful to converse across different nationalities, touched as they were by the Holy Spirit. According to Acts, on the day of the Pentecost, at a gathering of fellow believers from distinct backgrounds, the Holy Spirit appeared to them tongues as of re, distributed and resting on each one of them. And they were all lled with the Holy Spirit and began to speak in other tongues, as the Spirit gave them utterance. 24 In addition to the divine gift of speaking in tongues, the faithful can possess any one of a number of gifts of the Spirit. 25 This participatory and embodied, or charismatic, nature of worship deriving from individual experience of gifts of the Spirit lies at the core of Pentecostalism in all of the varied forms it has taken across the globe. Pentecostalism dates back to 1906, to its origins in a working-class, mixed-race neighborhood in Los Angeles. William Seymour, an African American preacher, is often credited with convening the rst Pentecostal services. 26 It was here that the distinct Pentecostal forms of worship rst manifested. Pentecostal worship is notable for a highly personalized relationship with God whereby individual worshippers experience personal salvation through conversion and baptism by the Spirit. This charismatic experience of baptism denotes an immediate relationship with the Holy Spirit, evidenced in manifestations of the gifts of the Spirit, including glossolalia, or speaking in tongues. Other gifts include interpretation of tongues, prophecy, and miraculous healing. In addition to church services, the original Pentecostal faithful incorporated specic forms of discipline into their daily lives that included rejecting alcohol, dancing, and music, and adopting conservative dress styles, especially for women. While strict discipline in lifestyle has lessened in many Pentecostal communities, the emphasis on a direct link between personal faith and character has not, a point I will return to in discussing the prosperity gospel. 24 Acts 2:34 (Revised Standard Version). 25 Corinthians 12 and 14. 26 Harvey Cox, Fire from Heaven (Cambridge, MA: Da Capo Press, 1995). 414 Isabelle V. Barker Commentators universally take note of the egalitarian nature of Pentecostal worshipwhat some refer to as a contemporary priesthood of all believers. The faithful continue to enjoy an unmediated relationship with the divine, thus making worship primarily participatory with, at least in its origins, a de-emphasis on doctrine, theological training, and hierarchical organization of the church community. Moreover, as Harvey Cox notes, the focus on speaking in tongues and on spiritual gifts makes Pentecostal religious expression, and even religious authority, accessible to those at the margins of societythe illiterate, the undereducated, the poor. Pentecostal worship has seemed to challenge other social hierarchies as well; dating back to its origins, women and children have often been the bearers of spiritual gifts. 27 Though Pentecostalism has transformed over the years and has taken various forms in local contexts throughout the world, there remains a common theological thread that runs through Pentecostalism both historically and globally. Pentecostalism continues to be dened by its interpretation of millennialism: the belief that the second coming of the Messiah is imminent, evidenced by spiritual gifts amongst the faithful. Evidence of the second coming is further derived through signs and symbols in daily lifeleading Pentecostals to embrace a dispensational interpretation of human history and to be receptive to ideas about magic and the supernatural. 28 While Pentecostalism had its origins amongst the dispossessed of the United States, this is no longer the case; now, Pentecostalism has a diverse class make-up throughout the world. The majority of worshipers continue to be primarily from underprivileged sectors, but, that said, Pentecostalism has enjoyed success amongst middle-class populations around the world who make up the members of the mega-churches dotting urban and suburban landscapes in so many countries. 29 It is difcult to pinpoint a clear cause-and-effect relationship, but it does seem that the shifting class make-up of Pentecostalism, as well as shifting fortunes within a rapidly changing global economy, has coincided with changes in theology, as evidenced by the massive popularity of what is known as Faith Theology. The contemporary version of this theological approach was developed in the 1970s out of Oral Roberts University, and is alternatively known as the Word of Faith Movement, the prosperity gospel, or, to critics, the health and wealth or name it and claim it gospel. The prosperity gospel interprets health and material prosperity as evidence of faiththat is, health and wealth are viewed as gifts of the Spirit and as central to charismatic worship. Based on the interpretation of certain passages of the Bible, the Word of Faith movement holds that health and material prosperity are the rightful rewards for the Christian faithful, but that these need to be claimed. Through faith and the naming of what is rightfully theirs, Pentecostals undertake a confession that becomes energizing and effective, resulting in receiving [what they have claimed] from God. When people do not receive what they have 27 Ibid., ch. 7. 28 Dispensationalism reects the literal interpretation of passages from the Bible such that human history is understood to be made up of several stages. History will culminate in the separation of true believers and all others, destined for either eternal heaven or eternal hell. Anderson, op. cit., pp. 218219. 29 Ibid., p. 282. Charismatic Economies 415 confessed, it is usually because of a negative confession, unbelief, or a failure to observe the divine laws. 30 The prosperity gospel has enjoyed particular success in middle-class populations around the world, but variations on the theology have certainly inuenced underprivileged Pentecostal communities as well. 31 While there is disagreement as to the extent of the appeal of this theological approach amongst poor and working-class Pentecostals, its vast popularity across the globe seems clear. 32 As Steven Brouwer, Paul Gifford, and Susan Rose have pointed out, the appeal of the prosperity gospel for underprivileged groups would certainly seem to lie in its ability to enchant people with the prospect of a miracle cure for their own and their societies economic maladies. 33 I will return to this aspect of the prosperity gospel as it relates to global economic restructuring. Pentecostalism enjoyed tremendous expansion over the twentieth century. Researchers David Barrett, George Kurian, and Todd Johnson note that just over 30 years ago, adherents numbered around 72 million. 34 By 2000, the number had mushroomed to nearly 525 million with predictions of upwards of over 800 million by 2025. 35 The majority of this growth has taken place in non-Western contexts. Thus, it should come as no surprise that the worlds largest Christian church is located in Seoul, South Korea: the Pentecostal Yoido Full Gospel Church, with 700,000 members. Currently, Pentecostalism is the second largest Chris- tian denomination, following Catholicism, which has over 1 billion adherents. Considering that RomanCatholicismhas beeninbusiness for quite some centuries, this is impressive growth on the part of the relatively young Pentecostalism. Embedding Neoliberal Globalization As noted above, neoliberal globalization is marked by a number of social dislocations; these can be roughly broken down into three categories, each reecting an aspect of social reproduction more generally. First, the provision of policies to address social needs is increasingly shifted into the private sphere, through the decentralization and individualization of public services, resulting in the shifting of burdens into the private sector to be taken up by civil society institutions and individual households. Second, the integration of domestic markets and labor sectors into the global economy exposes individuals and communities to economic cycles that can be quite volatile and unpredictable, with nancial crises in one country or region reverberating far and wide. Moreover, work is being rapidly reorganized in multiple ways due to the global integration 30 Ibid., p. 221. 31 Steven Brouwer, Paul Gifford, and Susan Rose, Exporting the American Gospel (New York: Routledge, 1996), pp. 197198. 32 For example, Brouwer et al., drawing on the case of Guatemala, suggest that theological distinctions split along class lines, with the prosperity gospel appealing to middle-class Pentecostals around the world, while the older theology of strict personal discipline continues to be practiced by poor, working-class Pentecostals. Brouwer et al., op. cit., pp. 5964. 33 Ibid., p. 198. 34 David Barrett, George Kurian, and Todd Johnson, World Christian Encyclopedia, 2 nd ed. (Oxford: Oxford University Press, 2001). 35 Some scholars have taken issue with how broadly Barrett et al. construe Pentecostal/Charismatic. See Anderson, op. cit., pp. 1113. But the fact of explosive growth is uncontested. 416 Isabelle V. Barker of markets and production, transforming identities, expectations, and values surrounding work. A third site of social dislocation centers on community as global economic integration results in a deep and rapid reorganization of how the human need for community is met. This is in part the result of increased migration, both rural-to-urban and international. As economic activities that previously provided for subsistence lose viability in relation to the international market, livelihoods in these sectors disappear, fostering rural-to-urban migration. And, for middle-class workers, the stagnation of domestic economies has often resulted in middle-class wages at home amounting to far less than working-class wages in advanced industrial countries, leading to international labor migration. In a variety of ways, Pentecostalism addresses each of these arenas of social dislocation left in the wake of neoliberal economic restructuring. As Brouwer et al. suggest, [t]his religious tradition helps people exercise control in a seemingly uncontrollable world through strict standards of right living. Incomprehensible cycles of poverty and violence are made comprehensible through an all-encompassing theology and by the personal authority of the pastor. And, access to an everyday miracle religion empowers people; it gives them hope of negotiating insurmountable obstacles of an unknown future. 36 Certainly, every age presents aspects of the above since the experience of human existence is by denition marked by grappling with the uncontrollable, the incomprehensible, and the uncertainty of what the future holds. However, neoliberal economic restructuring casts these questions in a particular wayand Pentecostalism provides answers for the kind of questioning endemic of our age, even as these questions are framed by local conditions. The neoliberal market, on its own, cannot reference moral norms to frame society, nor can it address social reproductive needs that go unmet by the market mechanism. 37 Pentecostal communities in settings throughout the world, on the other hand, can and do. As I will suggest below, Pentecostal communities meet social reproductive needs in a neoliberal era by providing services along with moral frameworks regarding how social needs should be met, by recasting individual values and practices, and by reconguring community and social identity. Its rapid expansion partially an effect of the conditions of neoliberal globalization, Pentecostalism simultaneously normalizes the rapid changes and dislocations that ensue from neoliberalism. Non-state Provision of Social Services Neoliberal economic policies prioritize the deregulated, liberalized market as the means to secure economic growth. However, this market mechanism has no way of ensuring that any economic growth that does occur will benet all members of a 36 Brouwer et al., op. cit., p. 179. 37 This is the point that Amy Sherman makes in her favorable appraisal of the coexistence of evangelical Christianity and economic restructuring, noting that the free market needs the kind of moral-cultural context provided by orthodox Protestant communities in order to function well. Amy L. Sherman, The Soul of Development: Biblical Christianity and Economic Transformation in Guatemala (New York: Oxford University Press, 1997), p. 18. Charismatic Economies 417 society, or will enable social reproduction in all of its forms. In the wake of neoliberal states decentralizing service provision to meet conditions of free market reform, religious organizations have stepped in to reconstitute processes of social provision. 38 Pentecostal communities have been particularly well organized in their provision of services in areas around the world. For example, Hannah Stewart- Gambino and Everett Wilson explain that across Latin America Pentecostal communities provide an array of social services. They write, [t]ypical programs created and funded by Pentecostals include rehabilitation programs for substance abusers, educational projects, and womens and childrens assistance programs. 39 Pentecostals are also in the business of education, extensively so, as the Pentecostal school system is second in size only to Catholic schools in terms of private education in Latin America. Moreover, social service provision is bundled together, as Pentecostal social services are consolidated for ready access. For example, as Stewart-Gambino and Wilson explain, [t]he vast majority of these schools can be found in the most economically distressed areas, and most of them offer meals, uniforms, and medical and dental assistance. 40 In the absence of the possibility of services being directly provided by the state, this civil society site of needs provision plays a crucial role in the lives of individuals. As such, Pentecostal communities represent new forms of social solidarity. 41 But these forms of social solidarity harmonize readily with the privatization of social reproduction such that, while providing new collective forms of needs provision, Pentecostal communities place great emphasis on the role of the family as a proper locale for needs provision and in effect de-emphasize the state as a venue for resource redistribution. 42 Pentecostal communities around the world universally idealize the nuclear family form, with interesting twists regarding the gendered division of labor and with the effect of situating this arena as the proper venue for social needs provision through gendered domestic and care labor. In addition to the church community, the family is another civil society institution picking up the slack of eroded state social policies. Within the family, women remain the primary providers of domestic and care labor. Pentecostalisms clear chain of command, as it were, reinforces patriarchal authority along with the notion that gendered roles are divinely ordered. Authority can be traced down from God, to pastor, 38 Anthony Gill and Erik Lundsgaarde have gone so far as to develop a model using data from the World Values Survey and from the IMF and World Bank to argue that state welfare spending and religious participation are inversely related. This would suggest that in an era of welfare retrenchment, religious participation will go up. They interpret the strong negative relationship (abstract) between welfare state spending and religiosity as based on a substitution effect (p. 25). So, it would follow that in the case of welfare state retrenchment, religious institutions will substitute for the state by providing social services to attract parishioners. Anthony Gill and Erik Lundsgaarde, State Welfare Spending and Religiosity: A Cross-National Analysis, paper presented at the American Political Science Association National Meeting, Philadelphia, 2003. 39 Hannah Stewart-Gambino and Everett Wilson, Latin American Pentecostals: Old Stereotypes and New Challenges, in Edward Cleary and Hannah Stewart-Gambino (eds), Power, Politics, and Pentecostals in Latin America (Boulder, CO: Westview Press, 1997), p. 233. 40 Ibid., p. 234. 41 Sorj, op. cit., p. 123. 42 Thanks to Kate Bedford for making this point in comments on an earlier draft. 418 Isabelle V. Barker to husband, to wife, and nally to children. 43 This conception of the family is essential to Pentecostalism and is reproduced in churches across the world. In its materials and theology, Pentecostalism pays extraordinary attention to family and to domestic matters, providing clear-cut conceptions of a gendered division of labor. While this attention is certainly indicative of the tendency for religion, particularly conservative forms of religion, to seek to control womens sexuality, it is also indicative of a need that has been left in the wake of neoliberal economic restructuringthe need to locate non-state sites to meet social reproductive needs. Indeed, Pentecostal communities idealize a version of the family model in ways that can accommodate a number of the social reproductive demands passed on by the neoliberal state. In this context, it should not come as a surprise that women Pentecostals generally outnumber men, by nearly two to one in some estimates. 44 Some scholars of Pentecostalism have interpreted this lopsided gender make-up as evidence that women nd its message and egalitarian charismatic practices empowering. 45 But this view ignores the larger structural context of Pentecost- alism within neoliberal economic restructuring and the increased demands on womens domestic labor that restructuring has entailed. Certainly, Pentecostalism does break down rigid gender hierarchies in more traditional cultures by valorizing the family for both men and women. The family is not the sole province of women. Rather, Pentecostalism teaches that the family should be at the center of both womens and mens lives. 46 In this articulation, clearly distinct roles are ascribed to husbands and fathers on the one hand and wives and mothers on the other. By orienting men to family responsibilities in addition to placing men and women as equally submissive to God, so this interpretation goes, Pentecostalism reorients patriarchal practices in many communities in developing countries, empowering women in at least the revalued domestic sphere. But I suggest an alternative explanation for why Pentecostalism seems to have so much appeal for women in particular. Because women are disproportionately negatively affected by the privatization of social reproduction, a religious movement that seems to address these concerns, even if this means subscribing to gendered social hierarchy, would be appealing. 47 In other words, the high value that Pentecostalism places on the domestic sphere, and so on the work of women, may make more bearable the increased burdens women experience due to 43 The pastoral authority demarcated here seems to contradict earlier forms of Pentecostalism, which de-emphasized pastoral leadership. Scholars suggest that this shift toward greater pastoral authority is the result of the gradual institutionalization of church communities, as well as the increased use of the mass media for evangelism. 44 B. Martin, op. cit., p. 107; David Martin, Pentecostalism: The World Their Parish (Oxford: Blackwell, 2001). 45 Elizabeth Brusco, The Reformation of Machismo: Asceticism and Masculinity among Colombian Evangelicals, in Virginia Garrard-Burnett and David Stoll (eds), Rethinking Protestantism in Latin America (Philadelphia: Temple University Press, 1993), pp. 143158; Carol Ann Drogus, Private Power or Public Power: Pentecostalism, Base Communities, and Gender, in Cleary and Stewart-Gambino, op. cit., pp. 5576; Anne Motley Hallum, Taking Stock and Building Bridges: Feminism, Womens Movements, and Pentecostalism in Latin America, Latin American Research Review 38:1 (February 2003), pp. 169186. 46 Brusco, op. cit., p. 149. 47 Anna Peterson, Manuel Vasquez, and Philip Williams, Christianity, Social Change, and Globalization in the Americas (New Brunswick, NJ: Rutgers University Press, 2001), pp. 910. Charismatic Economies 419 economic restructuring. Moreover, it is in the collective provision of services that Pentecostal communities provide much-needed labor and whereby some of the burdens borne by women are alleviated while leaving intact the notion of the gendered division of labor within the family. The Pentecostal nuclear family model takes on additional signicance in relation to transforming political economies. Writing of the growth of fundamentalist churches more generally, Brouwer et al. argue that these churches can prove to be modernizing inuences in the case of the family and gender ideologies. Indeed, in the context of many patriarchal societies across the globe, evangelical Christian churches, including Pentecostal churches, have the effect of reorganizing the family form and gender ideology in ways that t quite well with new social and economic conditions of neoliberal globalization. In parts of the world where societies have for generations been organized around extended kinship networks, this nuclearization of the family is one of the transformations wrought by the expansion of neoliberal capitalism. 48 Pentecostalism eases a shift away from family linkages that extend to large networks of relations by holding up the small nuclear unit as a model for family and providing for ones dependents within this unit as ones God-given responsibility. This occurs at a time when traditional responsibilities for extended kinship networks function as a hindrance to economic success and mobility. 49 We can interpret the effects of Pentecostalisms value of the nuclear family in a variety of ways. For example, emphasizing the more individualized, psychologi- cal impact, David Martin explains that from the nuclear family can follow all the other forms of bettermentin health . . . in work, in giving priority to feeding, clothing, disciplining, and educating the children, and oneself, in discovering the potential for leadership and initiative within the life of the church. 50 This may be the case, but from a structural perspective it is of note that the high value Pentecostalism places on the family coincides with the neoliberal shift whereby families and local communities bear an increased burden of ensuring that social reproductive needs are met. This valuation also serves to recongure community as based in church and family, rather than in extended kin, towns or villages, or even nationsa point I will return to. Charismatic Worship, National Economies, and Neoliberal Workers In addition to the increased pressures surrounding domestic and care labor, neoliberal economic restructuring has resulted in rapid changes in individual and national economic well-being due to nancial crises and to the reorganization of the division of labor. In response to these economic conditions, and at another level of social reproduction vis-a`-vis the fostering of an effective workforce, individuals must nd systems of meaning to make sense of the new economic forces shaping their lives. Pentecostalism is responsive to, and reinforcing of, 48 Brouwer et al., op. cit., p. 246. For a fascinating analysis of the relationship between World Bank policies and the heterosexual nuclearization of family life, see Kate Bedford, The World Banks Employment Programs in Ecuador and Beyond: Empowering Women, Domesticating Men, and Resolving the Social Reproduction Dilemma, unpublished dissertation, Department of Political Science, Rutgers, the State University of New Jersey, 2005. 49 Brouwer et al., op. cit., p. 222. 50 D. Martin, op. cit., p. 75. 420 Isabelle V. Barker these changes. Pentecostal theology and charismatic worship styles provide means of rendering restructured economic conditions coherent. From a theological perspective, the contemporary variant of the prosperity gospel provides a lens to render meaningful the individuals experience of unpredictable changes in personal economic well-being. By linking individual faith and personal salvation through Spirit baptism to material well-being, the prosperity gospel lters all economic experienceshardships as well as successesthrough the lens of faith and miracles touching the lives of those who have been baptized in the Spirit. Earlier forms of the prosperity gospel linked success to a combination of hard work and faithtoday, it is faith along with the active claiming of what is ones right that will lead to material prosperity. 51 From this it follows that individual as well as systemic poverty can be interpreted as the result either of a lack of faith or of God testing the congregation. 52 In an age of neoliberal economic restructuring of national economies, the personalized version of the prosperity gospel has a national variant, particularly in poor and indebted states. Brouwer et al. cite the sermons of a Filipino Pentecostal pastor who, when sizing up the Filipino economy against that of South Korea, explains that the difference between the national economies boils down to the faith and prayers of the evangelized faithful. According to the pastor, the intense prayer life of the Koreans has not only resulted in their miraculous church growth; it has also brought miraculous advancement to the whole nation as well. Devastated by two major wars, Korea gradually rose from the economic shambles to become one of the most prosperous nations in the world todaya leading manufacturer of cars, ships, electronics and other products. 53 In a theology that asserts that economic collapse is a sign of national sin, it is not surprising that examples of national economic growth are attributed to the power of prayer and conversion. 54 Economic downturns, on the other hand, point to the urgency of evangelism for the sake of the nation and demand disciplined obedience, prayer, and evangelism on the part of the individual believer. Pentecostalism can also help provide meaning for the mystication that is the mark of neoliberalisms organizationof capitalism. It does so by rendering spiritual the incomprehensible, ltering the extraordinary complexity of the global economic system through the lens of divine order. Brouwer et al. explain that, in contrast to early capitalism wherein economic dynamism was driven by the local activities of small-scale merchants, contemporary capitalism is driven by export production overseen by national and multinational corporations and facilitated by international nancial institutions and foreign direct investment. 55 As a result, the link between hard work and personal benet is tenuous, with the benets of economic growth gravitating upward through complex channels to an 51 Brouwer et al., op. cit., p. 26. 52 Ibid., p. 84, quoting Tom ODowd, a US pastor who presides over a poor congregation on the plantation island of Negros in the Philippines. 53 Ibid., quoting Butch Conde, a Filipino pastor who presides over a mega-church in the Philippines. 54 Ibid., p. 83, quoting Juan Vencer, the rst non-Westerner to head the World Evangelical Fellowship. At that time, he was also appointed head of intelligence for the Armed Forces of the Philippines under the Ramos administration. 55 Ibid. Charismatic Economies 421 anonymous, transnational investor class and with inequalities within countries and between countries on the rise. In this context of widening gaps between rich and poor and between hard work and economic reward, miracle religion is an invaluable resource. That is, because the ultimate economic authority resides in places so remote from everyday life, and is exercised through a labyrinth of networks incomprehensible to the ordinary citizens, this authority is quite mysterious. The invocation of miracle religion for a whole variety of material needs indicates that even those people who are moderately comfortable are afraid of instability and have little concept of their own individual agency within the political economy. 56 This focus on miracles in ones own life also has the effect of easing the transition to an era dened, on the one hand, by expanded popular sovereignty while, on the other, by diminished state power vis-a`-vis global economic forces. It is in response to this dynamic that Pentecostals conceptualize economic and social conditions as relating to personal salvation, rather than to larger economic, social, and political structures. This mystication could simply be written off as a variant of Marxs opiate of the masses. But, in the context of economic restructuring, it makes better sense to understand Pentecostalism as a rich resourceone that provides for social needs as well as a space for self-representation in an era of splintered state sovereignty. In addition to providing a lens through which to render meaningful the vicissitudes and complex organization of the global political economy, Pentecostalism also fosters norms and values that harmonize well with a neoliberal work ethic. In so doing, Pentecostalism enables individuals to adapt to the demands of a exible labor market and an expanding informal and service- based labor sector. Based on interviews of Pentecostals across Latin America, Bernice Martin has concluded that Pentecostalism effectively updates the Protestant ethic to harmonize with contemporary labor demands of post-industrial capitalism. It does so by fostering the personal discipline and self-condence required by self-employment, by setting forth both institutional and internal modes of monitoring, by offering training in marketable skills, and, nally, by creating networks of social capital. 57 The stringent lifestyle strictures of earlier Pentecostalism have in many places beensomewhat loosened, withemphasis remainingonbanningbehavior associated with the vices of drunkenness, gambling, and sexual promiscuity. In turn, qualities of cheerfulness, trustworthiness, non-violence, andhardwork are condoned. 58 This combination of Foucauldian-like self-monitored behaviors and personal qualities serve the believer well as references on the job market, with Pentecostalism functioning as a shorthand for reliability in the eyes of potential employers. Martin notes that this was afrmed in interviews with Pentecostal believers at all levels of services, from successful businessmen to domestic workers to street vendors. Moreover, Pentecostalism holds that evidence of the Holy Spirit is reected 56 Ibid., pp. 251252. 57 Much of the following is drawn from B. Martin, op. cit., and From Pre- to Postmodernity in Latin America: The Case of Pentecostalism, in Paul Heelas (ed.), Religion, Modernity, and Postmodernity (Oxford: Blackwell, 1998). 58 B. Martin, New Mutations, op. cit. 422 Isabelle V. Barker in happiness and prosperity and so provides a theological basis for an often astonishing level of self-condence, persistence against all odds, energy and ingenuity and a willingness to try anythingand then call the result the Lords miracle. 59 This translates into a high level of self-employment amongst Pentecostals, a manifestation of the independence instilledby unmediated worship practices. Self-employment also provides believers exibility to incorporate evangelism and prayer into their working life. 60 Finally, the conversion and redemption practices of becoming a Pentecostal can serve well in a volatile labor market that requires that individuals re-invent themselves as sources of income disappear and new ways of making a living have to be created. Pentecostalism also updates mechanisms of self-monitoring. The centralized Fordist mode of production with its vertical systems of employer oversight is waning in response to the exibilized reorganization of production and the expansion of jobs in services. Thus, oversight is shifted to other sites. Pentecostalism fosters modes of self-monitoring at the level of the individual believer, accountable now not to an employer or overseer but to the pastor and their Christian peers and, of course, to God. 61 Furthermore, Pentecostal pastors and churches both directly and indirectly provide training and encouragement in money management and entrepreneurialism. The high level of participation in Pentecostal churches may readily be transferred into skills useful in the services- based labor market, as activities such as teaching Sunday school, preaching in public, and assisting with organizing Church funds can all translate into marketable skills. Finally, there is the question of social capitala question that has been the focus of debate amongst scholars of Pentecostalism. Some scholars enthusiasti- cally appraise Pentecostalism as providing the faithful with networks that in turn facilitate connections leading to employment. Others are less optimistic, suggesting that Pentecostal churches tend to be economically homogenous, so that any social capital generated rarely translates into upward class mobility. Regardless of this question of class mobility, there is no doubt that being a member of a Pentecostal community can be benecial at the level of pooling employment resources. For instance, David Martin writes of the example of landless informal agricultural laborers in Chile who will collectively purchase a truck, driven by the dual motivation of needing transportation to get to distant harvesting jobs and to travel great distances to evangelize. 62 The issues raised by social capital point to the third arena of social dislocation that Pentecostalism addressesthe human quest for community. Forging Community in a Global Era In taking up the issue of community, the concept of social capital is dreadfully anemic. Social capital portrays community in an instrumental fashion, as a means to economic ends. But community serves greater human ends than that. We are social animalsperhaps even political ones if Aristotle and, more recently, 59 Ibid., p. 111. 60 B. Martin, From Pre- to Postmodernity, op. cit., p. 136. 61 B. Martin, New Mutations, op. cit., p. 110. 62 D. Martin, op. cit., p. 81. Charismatic Economies 423 Hannah Arendt are correct. Moreover, community is the means by which we derive our sense of worth, a means by which we are made to feel that our ideas and opinions matter. Communities also provide a framework for moral norms and a site for practicing rituals that give meaning to our lives. Forms of community that have cohered over decades, if not centuries, are coming undone due to neoliberal economic restructuring. Conditions of neoliberal economic restructuring have radically altered so many communities, both through transforming the market and through setting off numerous patterns of migration. Of course, communities have never been ahistorical and static entities immune to change. But what is notable in the contemporary context is the rapidity with which communities are subject to change. This speed, in turn, necessitates an equally swift adaptation of new means of deriving identity and a sense of meaning in a social context. Pentecostalism seems to provide tools for just such a creative rebuilding of social life, in part due to its highly adaptable nature to begin with. As such, Pentecostalism re-embeds neoliberalism by way of fostering social practices and forms of community. In contrast with the dense bureaucratic institutions of so many religious denominations, Pentecostalism is notable for is fragmentation, ssion, and exibility. 63 Pentecostal history is riddled with tales of storefront start-up churches that began from nothing only to grow exponentially over time. Disagreements amongst the faithful rarely lead to the demise of the church, but rather to the splitting off and creation of a new church down the road. In the case of expansion, churches generally have come to be organized in a cell structure so as to maintain a sense of community in churches whose membership can number in the thousands, if not hundreds of thousands. The pastor Paul Yonggi Cho, who heads the Yoido Full Gospel Church in South Korea, organizes his 700,000 members this way. Members are divided up into groups of ve to ten families of similar socio-economic background and meet outside of services for spiritual support and to undertake evangelizing together. 64 This adaptability and organizational systematization is the hallmark of this decentralized, but extraordinarily popular, religious movement and renders Pentecostalism well- suited to adapt to changing social needs. 65 This is particularly notable in the case of people on the move. A number of sociologists have observed that Pentecostalism is a form of worship that seems to have particular appeal for migrants, both those relocating within their country as well as those relocating overseas. Allan Anderson explains that this appeal lies in Pentecostalisms sympathetic approach to local life and culture and the retention of certain popular religious practices. 66 This kind of incorporation would hold particular appeal to those overwhelmed 63 Ibid., p. 74. 64 Brouwer et al., op. cit., p. 117. 65 See also Malcolm Gladwells discussion of the cellular structure of the largest church in the United States, Rick Warrens Saddleback Church in Orange County, California. Gladwell quotes Robert Putnams positive appraisal for the churchs capacity to organize small groups in what represents a desert in social-capital terms (p. 63). Gladwell also notes that the church serves as an alternate site for needs provision and even for ghting global poverty (p. 67). The Cellular Church, The New Yorker, September 12, 2005, pp. 6067. 66 Anderson, op. cit., p. 223 424 Isabelle V. Barker by urbanization with its transition from a personal rural society to an impersonal urban one. 67 Moreover, this appeal applies equally to international migrants. 68 For example, in his research on Pentecostal churches in the Netherlands, Rijk van Dijk notes that the ethnic Church is often a means by which migrants adjust to life in the host society and, furthermore, often serves as a link to life in Ghana. 69 By connecting new migrants with those who are more established, Pentecostal churches in the transnational diaspora offer resources and networking, arranging housing, fostering links to friendship circles, and establishing connections to employment. Membership in a Pentecostal church in the Ghanaian diaspora in the Netherlands entails lengthy rituals of initiation, entrenching the individuals connection to that community and attachment to the leader of the church. The church pastor, in turn, often maintains active ties with parishes in Ghana and so serves as a conduit for ows of transnational information. Thus, the migrant church provides resources of community, all the while helping individuals maintain links to Ghana by way of a pastors active contacts with churches in Ghana. Simon Colemans innovative analysis of Pentecostalism explores transnational community from a different angle. 70 Granting that Pentecostalism certainly provides for the immediate needs individuals have for community, he adds that Pentecostalism, by its transnational character, crafts a sense of identity that transcends the local by promoting a particular kind of internationalism. Pentecostalism, especially in its prosperity gospel variant, is a decidedly transnational phenomenon. It is not simply that Pentecostalism exists in so many contexts internationally, but rather that its very organization and practice transcends localities, easing the acceptance of migration and transnationalism into the lives of its members. Pentecostalism normalizes the transnational nature of contemporary life, conveying that phenomena such as mass labor migration are merely means by which the Spirit moves through the world. With its international market of literature, tapes, and videos and the network of preachers traveling the globe and recognizable from the media that have preceded them, Pentecostalism may indeed be considered to be a global, charismatic meta- culturethough a global culture that is receptive too, indeed fosters, local variation. 71 That said, Coleman points out the striking similarity between styles of worship around the world, noting that while Pentecostals would attribute this to the work of the Spirit, from a social science perspective this is likely due to complex overlapping social networks fostered through global travel and communication. 67 Ibid. 68 Peggy Levitt, The Transnational Villagers (Berkeley, CA: University of California Press, 2001). 69 Rijk van Dijk, Time and Transcultural Technologies of the Self in the Ghanaian Pentecostal Diaspora, in Andre Corten and Ruth Marshall-Fratani (eds), Between Babel and Pentecost (Bloomington, IN: Indiana University Press, 2001). 70 Simon Coleman, The Globalisation of Charismatic Christianity: Spreading the Gospel of Prosperity (Cambridge: Cambridge University Press, 2000) 71 Ibid., p. 68. Charismatic Economies 425 Making use of the information and communication technologies and the relative ease of travel, Pentecostalism is able to in turn foster a global orientation amongst its members around the world. Based on this reading, it should come as no surprise that Pentecostal churches have embraced the global even in their names. For example, van Dijk points out that starting in the 1980s, Pentecostal churches in Ghana began adding international, global, and world to the names of their parishes. 72 Facilitated by globalization, this orientation is further normalized by Pentecostal theology and its emphasis on evangelism. Coleman explains that Pentecostals are concerned to prompt the ow of people, ideas and material objects across the globe, and the idea of cementing interconnections between believers united in Spirit is powerfully articulated by them in sermons, oral testimonies and literature. 73 Indeed, the biblical passage regarding the Pentecost is striking in its depiction of the capacity for believers of multiple nationalities to understand one anothertouched as they were by tongues of re. 74 Imagining a global community of believers, then, merely reects an updated manifestation of the original Pentecost. Coleman points out that this global orientation serves as a substitution for the organization of the modern state as Pentecostal ideology usually abjures overarching, centralising structures of governance. 75 In the place of the centralized institutional form that is the modern state, Pentecostalism as a global networkis organizedaroundconferences, prayer networks andmedia, andthese forms of participation are valuable precisely because of their transient nature that is, they are impermanent, free-owing structures. 76 Colemans intriguing point then is that the conditions of globalization, including the ow of people and commodities in ways that are no longer coterminous with national boundaries, are not only acknowledged by Pentecostalism, but are in fact welcomed. This transnational community of believers apparently erodes national difference all the while allowing for local distinctions and, as such, ironically represents a religion-based variant of Marxs workers of the worldhis, of course, a call for unity amongst the global proletariat that has yet to materialize. This current variantthe Pentecostals of the worldseems more successful in transcending national differences. But this version of the International for the most part has to date remained silent when it comes to redressing the structural inequalities that exist globally and between Pentecostal communities. Instead, at the moment and in locations throughout the world, Pentecostal churches have addressed the social reproductive need for community in an era of mass migration both through providing community to substitute for whats been lost and through reconstituting what community should be in the rst place. Moreover, Pentecostalism has done this in a way that incorporates and celebrates transnationalism and neoliberal economic restructuring. 72 Van Dijk, op. cit., p. 221. 73 Coleman, op. cit., p. 67. 74 The passage reads: Now there were dwelling in Jerusalem Jews, devout men from every nation under heaven. And at this sound the multitude came together, and they were bewildered, because each one heard them speaking in his own language. Acts 2:56 (Revised Standard Version). 75 Coleman, op. cit., p. 67 76 Ibid. 426 Isabelle V. Barker Pentecostalism: A Soul for Soulless Conditions? The economic restructuring of the 148 countries that are members of the World Trade Organization has for the past decades applied policies dedicated to the workings of the invisible hand. Forgotten in the process is what economist Nancy Folbre has termed the invisible heart. 77 Folbres denition of the invisible heart as representing the care-giving, altruistic activities that underlie any society can be incorporated into the broader concept of social reproduction. As I have noted, social reproduction refers to the physical reproduction of the species, along with the care work that goes along with meeting material and emotional needs; the reproduction of labor power through education and training; and, the reproduction of broader cultural and social norms, practices, and identities. While perhaps unnerving for secular progressives, it is important to take note of how Pentecostalism addresses each aspect of social reproduction in ways that both embed and validate neoliberal economic policies. In an era of diminished state sovereigntydiminished due to the emergence of competing local, regional, and global institutions and due to the neoliberal erosion of state functions vis-a`-vis public programsit appears that the non-state site of the Pentecostal movement is addressing the social in ways that the neoliberal market mechanism on its own does not. In conclusion, it appears that the study of religion and politics is not well served by Marxs oft quoted opiate of the masses. That said, wisdom may be gleaned from his less-cited suggestion that religion represents the sentiment of a heartless world, and the soul of soulless conditions. 78 In the case of Pentecostalism, it may be said that this religious movement represents a soul for the soulless conditions of our times, perhaps even a manifestation of the heart that Folbre has written of. Differently put, as evidenced by how Pentecostalism seems to address social reproductive needs engendered in a neoliberal economic era, it appears that the rapid growth of Pentecostalism can, at least in part, be explained by the resources it offers for meeting these needs in ways that harmonize with the economic conditions in a neoliberal era of destabilized state governance. Certainly, in most manifestations Pentecostalism does not appear to have the capacity to advance liberal democratic politics, and so it is understandable that this form of civil society response to neoliberal capitalism is cause for concern for many on the political left. But if a secular progressive response is to be effective, it must at least begin by acknowledging why Pentecostalism has held such appeal for so many. Moreover, it is important not to put too much faith into social protective movements as automatically being sites of progressive resistance and to understand that at least one such social protective movement, Pentecostalism, has helped embed an economic system in ways that Polanyi thought was impossible. Contrary to Polanyis evaluation of the fate of earlier forms of economic liberalism, for now at least, Pentecostalism in many developing countries provides a non-state mechanism that successfully embeds neoliberal economic restructuring into social life. 77 Nancy Folbre, The Invisible Heart: Economics and Family Values (New York: New Press, 2001). 78 Karl Marx, Contribution to the Critique of Hegels Philosophy of Right: Introduction, in The Marx-Engels Reader, ed. Robert Tucker (New York: W.W. Norton, 1 st ed., 1972), p. 12. Charismatic Economies 427