The introduction to this symposium on entrepreneurial religion and neoliberal urbanism discusses leading scholarly approaches to religion and urban theory, arguing that, despite their merits, these approaches are in need of refinement. Theories on religion and urban theory too often describe religion as a reactionary phenomenon. Religious move ments and spaces are generally defined as pockets of resistance and shelter against retreat ing or failing states under neoliberal restructuring programmes in the shadow of consump tion dreams. Although religious actors and ideologies unquestionably form part of urban groups that are denied access to public and private means to wealth and security, the con tributors to this symposium argue that within a global, comparative perspective, the entwine ment of religion, state and market reveal more complicated configurations. Through a comparison of Islamic gated communities in Istanbul, Pentecostal prayer camps in Lagos and Pentecostal grassroots movements in the favelas of Rio de Janeiro, this symposium demonstrates that urban religion should also be regarded as a constitu tive force of contemporary capitalism and should therefore be placed at the heart of the neoliberal construction of urban space instead of at its margins.

In this article, I examine how contemporary Berlin is governed, with a particular focus on the production of urban space. My points of reference are the term 'government' (as employed by Foucault) and the field of governmentality studies (where it is applied empirically). Based on a critical discourse and dispositive analysis of the city's current urban development policy, I propose that urban governance in Berlin may be analysed through the lens of three central dispositives: the dispositive of governing through citizenship; the dispositive of the creative city; and the dispositive of the social city. I discuss the characteristics of these dispositives of urban governance, drawing on a number of examples taken from the discipline of urban space production in order to look specifically at the aims and objectives of governance, its subjects and the ways it manifests itself. In conclusion, I suggest that the new forms of governance based on empowerment and cooperation have by no means replaced disciplinary technologies of governance, but are rather embedded within them.

Seit Jahrzehnten beziehen sich politische, mediale und sozialwissenschaftliche Debatten über »Integration« oder »Multikultur« auf Berliner Stadtteile wie Kreuzberg und Neukölln. Meist basieren sie auf unhinterfragten historischen Konzepten von Nation, Kultur oder Integration sowie auf diskursiven Konstrukten eines »Eigenen« und eines »Fremden«. Dieses Buch untersucht solche Diskursmuster u.a. anhand von Interviews mit hochrangigen Berliner Politikern und Funktionären. Es zeigt, wie die Stadtentwicklung Berlins und mehrheitsgesellschaftliche Grenzziehungen gegenüber Einwanderern aufeinander einwirken und zeichnet deren historische Linien nach.

Since the 1980s, the metropolitan spaces of Brazil have seen a significant upsurge of the Christian Pentecostal movement, which today dominates the religious landscape of the favelas. In Rio de Janeiro, the rise of Pentecostalism coincided with the establishment of drug gangs as actors controlling favela territories. Based on an ethnographic field study conducted in a favela complex in the city's Zona Norte, this article examines the role and significance of the Pentecostal churches in Rio's favelas, both in everyday urban life and in the ways these areas are governed. One of my focal points of analysis is the increasing entanglement of actors in the drug industry and church actors. The article posits that the Pentecostal churches' role and significance, their institutional shape and their followers' practices are inextricably intertwined with the favela's social, spatial and political structural patterns. It shows the ways in which the evolving Pentecostal movement has permeated all aspects of the favela's informal way of urban life and government and has produced a new urban religious configuration in which the Pentecostal movement and the favela are intertwined and transform each other.

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