The book tracks key points of cult practice through case studies and engaging stories about religious groups such as, the Catholic church, The Church of Jesus Christ—Later Day Saints, Hare Krishna, Judaism, Wicca, Unification Church (Moonies), The Work and others. The book compares the practices used by these organizations with corporate brands that have put these practices to effective use in developing cult followings. Brands such as: Apple Computers, Harley Davidson, Saturn, Mary Kay, The Body Shop, jetBlue among many others.

Atkin argues that the traditional centers of meaning and community that have typically been geographically defined but are now being eroded by advances in communication technology, leaving an opening for other organizations to step in and create communities based on interest. “We should not be surprised that as the world becomes more consumerist, so do the institutions that supply community, meaning, and identity.” (xiv) The need to make meaning and to find community has not decreased, but according to Atkin, the traditional centers have become inadequate in meeting people’s needs and therefore, people are looking elsewhere to make sense of their lives and find community.

Taking us through the stories of cult brands we see how Harley Davidson has an incredibly devoted following, codes of conduct, and shared meaning found among its membership, all in spite of its very expensive and arguably technically inferior motorcycles. Atkin also describes an encounter at an apple store during MacWorld (an annual program highlighting new products) Using highly religious language to describe the experience. “Side chapels dedicated to the worship of digital photography…ecclesial libraries of software, and the sacred texts—the manuals and user guides…off to the right of the entrance is the altar, the last stop for a member’s hour of supplication. A long smooth plinth of light colored wood, cash registers accept offerings from the dedicated, mediated by the smiling deacons” (116-117). In fact, Atkin goes so far as to ask marketers and brand managers, “What Temple to what god are you creating?” (119)

While this description may sound farcical, Atkin is serious. He is showing how brands can increase market share and commitment by tapping into precisely the patterns and habits that have been traditionally been the realm of religions and faith communities. Many within religious institution may bristle at Atkin’s claims, many may even decry the evils of consumerism and use his arguments as proof. Even still, his work should be taken seriously. Faith communities are no longer competing with other religions for attention among would be members, they are competing with major corporate brands, and their highly sophisticated and highly funded marketing engines. “Brands are now serious contenders for belief and community. So, as long as traditional institutions fail, and marketers remain sophisticated, then brands can become credible sources of community and meaning.” (202) If religious institutions are to remain relevant in consumer cultures, they must take seriously the community and meaning that people are finding through brand identification.

For churches and faith communities, the book is a reminder of practices that have been effective in the past and offers insight into how those practices can be used today. The ideas that Atkin uses for generating a devoted following were largely developed within churches and faith communities and there is no reason that they cannot still be used by religious institutions. The book can help traditional institutions realize that they are not the only centers for meaning and community in town now, but that does not mean they cannot provide meaning and community. In fact it may be that traditional religious communities, with their long histories, and in some cases privileged status, can still provide meaning and community as well, if not better than their corporate counterparts.

Ryan Torma