Relevant bibliographies by topics / Religious conversions

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Religious conversions'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 January 2023

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Journal articles on the topic "Religious conversions"

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Sgibneva, Olga. "Religious conversions in contemporary Russia." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 7. Filosofiya. Sociologiya i socialnye tehnologii 16, no. 1 (April 2017): 80–85. http://dx.doi.org/10.15688/jvolsu7.2017.1.9.

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Rajeshwar, Yashasvini, and Roy C. Amore. "Coming Home (Ghar Wapsi) and Going Away: Politics and the Mass Conversion Controversy in India." Religions 10, no. 5 (May 9, 2019): 313. http://dx.doi.org/10.3390/rel10050313.

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This article addresses two recent socio-religious trends in India: mass conversions to Hinduism (Ghar Wapsi) and mass conversions from Hinduism. Despite officially being a secular nation, organizations allied with the ruling Bharatiya Janata Party (BJP) are actively promoting mass conversions to Hinduism. Other religions organize mass conversions, usually of Dalits, away from Hinduism and its legacy of caste discrimination. While several states have controversial laws placing restrictions on mass conversions from Hinduism, mass conversions to Hinduism are often seen as being promoted rather than restricted.
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Drury, Abdullah. "Religious conversions in the Mediterranean world." Islam and Christian–Muslim Relations 25, no. 4 (June 4, 2014): 526–28. http://dx.doi.org/10.1080/09596410.2014.924220.

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Kalam, Mohammed A. "Religious conversions in Tamil Nadu (India)." Institute of Muslim Minority Affairs. Journal 10, no. 2 (July 1989): 343–50. http://dx.doi.org/10.1080/13602008908716126.

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Mercadante, Linda A. "Italian-American Immigrants and Religious Conversions." Pastoral Psychology 60, no. 4 (July 24, 2010): 551–61. http://dx.doi.org/10.1007/s11089-010-0304-9.

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Pachuau, Lalsangkima. "Ecumenical Church and Religious Conversion." Mission Studies 18, no. 1 (2001): 181–201. http://dx.doi.org/10.1163/157338301x00126.

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AbstractIn this article, Lalsangkima Pachuau responds to contemporary accusations in India that Christian missionaries are forcing conversions, and thereby turning Indians away from their culture. While the Indian Constitution guarantees the right to "propagate" religion, and therefore to accept the movement from one religion (e.g. Hinduism) to another (e.g. Christianity), what is important to understand that "conversion" is not primarily a call to move from one religion to another--much less to abandon one's culture--but is a movement away from self and the "world" toward God. Conversion understood as "changing religions" is much more the product of seventeenth and eighteenth century evangelicalism than it is a true understanding of the Bible. Mission is always about conversion, and entails the invitation to enter the Christian community; such invitation, however, should always be distinguished from a proselytism that only focuses on a change of religious allegiance.
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Hamed-Troyansky, Vladimir. "Becoming Armenian: Religious Conversions in the Late Imperial South Caucasus." Comparative Studies in Society and History 63, no. 1 (January 2021): 242–72. http://dx.doi.org/10.1017/s0010417520000432.

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AbstractIn the nineteenth-century South Caucasus, hundreds of local farmers and nomads petitioned Russian authorities to allow them to become Christians. Most of them were Muslims and specifically requested to join the Armenian Apostolic Church. This article explores religious conversions to Armenian Christianity on Russia's mountainous southern border with the Ottoman Empire and Iran. It demonstrates that tsarist reforms, chiefly the peasant reform and the sedentarization of nomads, accelerated labor migration within the region, bringing many Muslims, Yazidis, and Assyrians into an Armenian environment. Local anxieties over Russian colonialism further encouraged conversions. I argue that by converting to Armenian Christianity many rural South Caucasians benefited from a change in their legal status, which came with the right to move residence, access to agricultural land, and other freedoms. Russia's Jewish communities, on the other hand, saw conversion to Armenian Christianity as a legal means to circumvent discrimination and obtain the right to live outside of the Pale of Settlement. By drawing on converts’ petitions and officials’ decisions, this article illustrates that the Russian government emerged as an ultimate arbiter of religious conversions, evaluating the sincerity of petitioners’ faith and how Armenian they had become, while preserving the empire's religious and social hierarchies.
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Seregina, Anna. "The “Life of Lady Falkland”: a biography or a conversion story?" Adam & Eve. Gender History Review, no. 29 (2021): 265–81. http://dx.doi.org/10.32608/2307-8383-2021-29-265-281.

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The article presents an introduction to a first Russian translation of the “Life of Lady Falkland” written in the mid-17th century by the nuns of the English Benedictine Abbey at Cambrai (the Cary sisters), which told the life of their mother, Elizabeth Cary, Viscountess of Falkland – a translator, poet and polemicist, and also a Catholic convert. It has been argued that the “Life” combines the traits of biography and conversion story, and that the conversions described there – of Lady Falkland and her children fell into the category of the so-called “intellectual conversions” brought about by reading books and debating the fine points of religious doctrines. “Intellectual conversions’ were seen to be reserved to men. However, the Cary sisters used this model to establish their position within the Cambrai religious community, which consisted of many nuns with wide intellectual interests. The authors of the “Life” also demonstrated that intellectual efforts of their mother led to conversions of others to Catholicism, thus making her a Catholic missionary in all but a name.
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Tam, Truong Phan Chau. "Religious Conversion of the Ethnic Minorities in the South of Vietnam." Tattva - Journal of Philosophy 8, no. 1 (January 1, 2016): 27–44. http://dx.doi.org/10.12726/tjp.15.3.

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Religious conversion is a phenomenon that has frequently occurred in human history. As part of religious life, religious conversion reflects fluctuations and changes in social existence, especially changes in the economic, cultural, social, religious factors and one‟s own subjective religious convictions. Religious conversions are taking place in the ethnic communities in Southern Vietnam, but in a context that is space and time specific. So the process of evolution, the nature, dynamics and characteristics of the case of religious conversion here is different and unique. Currently, the study of religious conversion in Vietnam in general and the South in particular, is modest. There have not been many studies regarding case specific religious conversion of people and no studies have done a full assessment of the nature and characteristics of religious conversion on social life in Southern Vietnam as well as forecasted the evolution and impact of the same. This article is intended to present and describe three cases of religious conversion in the south of Vietnam. These are the conversion to Protestantism of ethnic communities Khmer (originating from Cambodia)
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Sengers, Erik. "'Do You Want To Receive A Missionary At Home?': Conversion And The Religious Market." Exchange 35, no. 1 (2006): 4–17. http://dx.doi.org/10.1163/157254306776066942.

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AbstractThis paper offers an introduction in religious market theory on the basis of the theme of conversion. Conversions have everything to do with the religious market. Where people are looking for religious satisfaction, they will turn themselves to religious organisations that are willing to give that on certain conditions. Starting from the assumption of the rational actor, the theory makes some strong hypotheses on religious organisations and the religious market. What does the religious market look like, what are the basic characteristics of this market, and how can religious organisations interact with that market? However, when we discuss social-scientific research on conversion in Europe, the limits of religious market theory come to the fore. In the conclusion, the main questions that arise from religious market theory for the project Conversion Careers and Culture Politics in Pentecostalism are being discussed.
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Dissertations / Theses on the topic "Religious conversions"

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Vázquez, Mendoza Lucía. "Religious conversions to neo-pentecostalism in Mexico." Thesis, University of Essex, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.654583.

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This study explores the religious conversion of young people to Neo-Pentecostalism in Mexico. Neo-Pentecostalism is a new form of belief and worship which emerged in the 1970s, and which is considered the third wave of the Pentecostal movement. The most interesting aspect of this religion lies in its religious proposal, which presents a modern approach to religion. Its popularity seems to reach nonbelievers, Catholics and Protestants, but especially young people. However, to date we still know little about this new religion. Therefore, this study proposes to give a better understanding of Neo-Pentecostalism and to find out why young people find it so appealing. For that reason, conversion stories were collected from young members of a Neo-Pentecostal church in Xalapa, Mexico. This research uses a multifactorial approach to analyse the causes of conversion and to gain a complete overview of the factors infuencing conversions to Neo-Pentecostalism. This thesis argues that young people are becoming Neo-Pentecostal because it offers a new form of religion adapted to their necessities and in conformance with contemporary Mexican society.
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Collins, Philip J. "Common factors which accompany adolescent conversions." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Dolezalova, Marketa. "Czech and Slovak Roma in Leeds : escaping exceptionality, remaining Roma." Thesis, University of Manchester, 2018. https://www.research.manchester.ac.uk/portal/en/theses/czech-and-slovak-roma-in-leeds-escaping-exceptionality-remaining-roma(efadde1f-1b30-465c-beda-37d2510894b1).html.

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Roma in former Czechoslovakia have historically experienced economic and political marginalisation and been treated and portrayed as inferior to ethnic Czechs and Slovaks. Roma thereby became perceived as different from non-Roma citizens, as not belonging to the Czech or Slovak nation, as an 'exception'. The post-socialist transition produced economic precarity, new inequalities, and a climate of rising nationalist sentiments in Central and Eastern Europe. The perception of Roma as not having the same rights as ethnic Czechs or Slovaks to access state care became even more salient than during the socialist period. Following the enlargement of the European Union in 2004, Roma are now able to move freely across EU borders and to find employment and settle in the United Kingdom. Migration to the UK, including Leeds, offered Roma new economic opportunities as well as the promise of escaping ethnic stigmatisation. It seemed to offer the possibility to lead what I refer to as a 'normal life' as equal citizens. This thesis is based on ethnographic research among Czech and Slovak Roma in Leeds. It reveals the processes that contribute to Roma becoming defined as an exception after migrating to Leeds, and looks at the ways in which Roma resist this. It recounts the interactions that Roma have with different aspects of state care, namely welfare provision, services and projects aimed at improving the well-being of Roma, and with non-Roma Czech and Slovak interpreters. Some Roma in Leeds have converted to a Roma Pentecostal Church, the Life and Light. In this thesis I argue that by providing material support to Roma, both converts and non-converts, and through a narrative that Roma are a lost tribe of Israel, the Church constructs Roma as a moral collectivity and subverts their position of inferiority and 'exceptionality'. The Church provides a way for Roma to be respectable, to live with dignity and to have what they understand to be a 'normal' life, whilst retaining their Roma identity.
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Puzenat, Amélie. "Conversions à l'islam et islams de conversion : dynamiques identitaires et familiales." Paris 7, 2010. http://www.theses.fr/2010PA070041.

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Au regard de trajectoires de français et de françaises convertis à l'islam, cette thèse porte sur les redéfinitions identitaires personnelles et familiales engendrées par la conversion. Des parcours de croyants non-pratiquants à ceux de pratiquants orthodoxes, la conversion est appréhendée au croisement des itinéraires individuels et des évolutions religieuses contemporaines. A l'ère de la sécularisation, la conversion à l'islam, emblématique d'une autonomisation mais aussi d'une transgression certaine, demeure fréquemment prise aux mailles du processus de réislamisation. Elle symbolise le passage de la frontière entre des groupes ethniques constitués comme tels et suscite de vives réactions au sein de l'entourage. Plus précisément, cette recherche interroge la réorganisation des liens familiaux en situation de « mixité » conjugale. Elle s'intéresse également à la reconfiguration des relations de genre et à la mise en place de nouveaux modèles éducatifs. La parentalité qui se profile au sein des familles révèle un fort investissement maternel et rend plus largement compte de la production de nouvelles normes conjugales et éducatives s'apparentant à un islam dit « néo-communautaire »
Observing the journey of French men and women who converted to Islam, this thesis delves into identity redefinitions on personal and family levels, resulting from the conversion. From experiences of non-practising believers to those of orthodox believers, the conversion is grasped at the intersection of individual itineraries and contemporary religious evolutions. In an era of secularisation, the conversion to Islam, symptomatic of individualisation but also of transgression, remains frequently embedded in an Islamic transnational revival. The conversion symbolizes the crossing of a border between ethnic groups constituted as such and arouses strong reactions within the converter's close circle. More precisely, this research questions the re-organization of family relationships in a situation of mixed marriage. It also looks into the re-configuration of gender relationships and the constitution of new educational models. The parenthood one can observe in these families reveals a strong maternal investment and, more generally, accounts for the creation of new marital and educational norms related to a "neo-communitarian" Islam
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Périgne, Valérie. "De Jésus à Mohammad : l'itinéraire des Français convertis à l'Islam." Paris, EHESS, 1997. http://www.theses.fr/1997EHES0046.

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Ce travail de recherche traite du processus de conversion d'une religion a une autre. En effet, certains francais de souche d'origine catholique choisissent, apres un cheminement intellectuel plus ou moins long d'adopter l'islam. Ce phenomene touche une population de plus en plus nombreuse et de milieux sociaux varies. L'itineraire de la conversion est pave d'embuches et parseme d'engagements politiques et religieux successifs dans le but de pallier un mal-etre initial que les futurs adeptes de l'islam eprouvent au sein de la societe francaise et de la religion catholique. Ainsi, la rencontre avec l'islam, par influences affective, culturelle ou intellectuelle permet de resoudre des problemes identitaires fondamentaux. La conversion proprement dite ne devient ensuite qu'une formalite. L'important pour les convertis etant d'avoir trouve une place et un role au sein de la umma, place et role qu'ils considerent n'avoir jamais obtenu dans leur societe d'origine. Ensuite, les nouveaux adeptes de l'islam s'attachent a appronfondir leurs connaissances de la religion. Il est necessaire de preciser que les pratiques culturelles et l'approche qu'ils ont de l'islam restent differentes d'un individu a l'autre mais la religion musulmane investie peu a peu tous les domaines de l'existence du converti malgre les difficultes qu'il peut y avoir de pratiquer l'islam dans une societe laique et a majorite chretienne. Les problemes existent effectivement mais l'idealisation qui est faite parfois d'une pratique culturelle dans un pays musulman s'ecroule face a la liberte de culte que leur offre la france. Enfin, les convertis s'investissent pour defendre l'islam au sein des associations ou de la umma. La conversion a l'islam en france ne peut etre limitee a un simple phenomene de mode. Ainsi, les convertis sont susceptibles de faire souche en france
This thesis deab with the process of the religious conversion. Thus, after a more or less long intellectual questionning, some french people, with a catholic origin, convert themselves to islam. This phenomenon concerns a growing population and its affects different social backgrounds. The path to conversion is paved with difficulties. It is also scattered with various political commitments and religious experiences; different responses that the futur islam followers give to their own uneasiness in the french society and the catholic religion. Thus, the religious encounter with islam (by affective, cultural or intellectual ways) gives the possibility to volve their fundamental identity problems. The actual conversion becomes then a mere formality. The most important thing for the new converted is the place and role they gained in the umma, place and role they think they never had in their own society of origin. It must be said that although the approach of islam and the worship practices are different from one converted to another, the islamic religion penetrates gradually all the fields of the life of the converted, in spite of all the difficulties of practising islam in a secular society of christian tradition. Actually, the problems do exist, but the idealization which is done of a worship pratice in a muslim country collapses because of the worship freedom provided in france. The new converted are involved in the umma or in different associations in order to defend islam. So, conversion to islam in france can not be limited to a mere fashion phenomenon. The converted are liable to found a line in france
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Richardson, Virginia Anne 1946. "An Adlerian perspective on religious conversion." Thesis, The University of Arizona, 1993. http://hdl.handle.net/10150/291791.

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The purpose of this study was to examine, from an Adlerian perspective, how religious conversion enables some individuals to make life-style changes. Data was collected from the autobiography of Thomas Merton, and interviews of two men and two women over the age of fifty having had religious conversions at least ten years in the past. The interview consisted of a life-style analysis, a measure of social interest, an analysis of conversion memories, a contextual report of the conversion, and a comparison of before and after the conversions in terms of five life tasks--work, love, community, spirituality and self-regulation. This research indicated that no one life-style type was predisposed to conversion. Change in life-style after religious conversion appeared to correlate with increased social interest rather than with change in dominant goal of behavior. Thus, changing life-style does not appear to require the difficult task of changing the dominant goal of behavior.
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Rodrigues, José do Carmo. "ESPIRITISMO E CONVERSÃO: FATORES MOTIVACIONAIS DA MIGRAÇÃO RELIGIOSA PARA O ESPIRITISMO, NO BRASIL." Universidade Metodista de São Paulo, 2012. http://tede.metodista.br/jspui/handle/tede/252.

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Made available in DSpace on 2016-08-03T12:19:20Z (GMT). No. of bitstreams: 1 Jose do Carmo Rodrigues.pdf: 2898491 bytes, checksum: 473cc1716aeaac6928ba176e2791cfcc (MD5) Previous issue date: 2012-09-28
This work performs an analytical study of the religious conversion phenomenon. Particularly, of the factors which motivated the transit of followers of any religion to Spiritism, in Brazil. The groups under study from which new Spiritists originate have been divided in seven blocks: Catholicism, Protestantism, African-Brazilian religions, Umbanda, Asian religions, others and no religion. This analysis favors the social and psychological factors that have led an individual to change religion. By exploring the Brazilian case, this work also approaches the multiplicity of religions, sects, beliefs and religious movements present in the Brazilian scenario, within the dynamics of forces involving this religious sphere. In order to do so, a historical summary of the main religious movements in the Brazilian case is presented. The emphasis is on Spiritism in Brazil and in the world, as a means of characterizing the evolution processes of the Spiritist Doctrine and the arguments with which this Doctrine competes in this mosaic of religious convictions. The research is supported on a questionnaire distributed throughout the national territory, collecting from respondents data that allow us to qualify them under several aspects: income, education, regional location, knowledge and practice of the Spiritist Doctrine, etc. Within the consultation aspects, 18 options are suggested as reasons for the change of religion to Spiritism, and in twenty other aspects, a deepening of the option presented more often in the previous group is offered. The initial options are distributed among the most frequent reasons for religious change observed by the author in personal experience and in literature. The statistic data have been collected from more than two thousand three hundred respondents, in more than 400 municipalities, in all Brazilian states.
Este trabalho faz um estudo analítico do fenômeno da conversão religiosa. Particularmente, dos fatores que motivam o trânsito de fiéis de uma religião qualquer para o Espiritismo, no Brasil. Os grupos em estudo, dos quais são provenientes os novos espíritas foram divididos em sete blocos: Catolicismo, Protestantismo, afro-brasileiras, Umbanda, orientais, outras e, nenhuma. Essa análise privilegia os fatores sociais e psicológicos que levam um indivíduo a mudar de religião. Ao explorar o caso brasileiro, este trabalho aborda também, a multiplicidade de religiões, seitas, crenças e movimentos religiosos presentes no cenário brasileiro, dentro da dinâmica de forças que envolvem esse campo religioso. Para isso, é apresentado um resumo da história dos principais movimentos religiosos no caso brasileiro. Dá-se ênfase ao Espiritismo no Brasil e no mundo, como forma de caracterizar os processos de evolução da Doutrina Espírita e os argumentos com que a essa Doutrina compete nesse mosaico de convicções religiosas. A pesquisa se apoia em um questionário distribuído em todo território nacional, que coleta dos respondentes, dados que permitem qualificá-los sob diversos aspectos: renda, educação, localização regional, conhecimento e prática da Doutrina Espírita, etc. Dentro dos quesitos de consulta estão sugeridas 18 opções, como razões da mudança da religião para o Espiritismo e, em outros vinte quesitos, um aprofundamento da opção que, no conjunto anterior se apresentou como a mais frequente. As opções iniciais se distribuem entre as razões mais frequentes da mudança de religião observadas pelo autor em sua experiência pessoal e na literatura. Os dados estatísticos foram coletados de mais de 2.300 depoentes, em mais de 400 municípios, em todos os Estados do Brasil.
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Cummings, Jeremy P. "Spiritual Identity Formation: Testing a Model of Religious Conversion Processes." Bowling Green State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1321191940.

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Dobell, Helen R. "Religious conversion a six-day guided retreat /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Hauke, Mary C. "Developing social concern by nurturing religious conversion." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Books on the topic "Religious conversions"

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Contemporary religious conversions. Delhi: Authorpress, 2001.

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Marzouki, Nadia, and Olivier Roy, eds. Religious Conversions in the Mediterranean World. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137004895.

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Del Pilar, Marcelo H. 1850-1896. and Rizal Jose 1861-1896, eds. Marcelo H. del Pilar, his religious conversions. Manila: University of Santo Tomas Pub. House, 1997.

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Conversions: Two family stories from the Reformation and modern America. New Haven: Yale University Press, 2011.

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Contested conversions to Islam: Narratives of religious change in the early modern Ottoman Empire. Stanford, California: Stanford University Press, 2011.

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The Eastern Church in the spiritual marketplace: American conversions to Orthodox Christianity. DeKalb: Northern Illinois University Press, 2011.

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Rambo, Lewis. Understanding religious conversion. New Haven: Yale University Press, 1993.

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Understanding religious conversion. New Haven: Yale University Press, 1993.

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Rāshṭrīya Sāmpradāyika Sadbhāva Pratishṭhāna (New Delhi, India), ed. Religious conversion in India. New Delhi: National Foundation for Communal Harmony, 2006.

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Newton, Malony H., and Southard Samuel, eds. Handbook of religious conversion. Birmingham, Ala: Religious Education Press, 1992.

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Book chapters on the topic "Religious conversions"

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Stroumsa, Sarah. "Conversions and Permeability between Religious Communities." In »Höre die Wahrheit, wer sie auch spricht«, 32–39. Göttingen: Vandenhoeck & Ruprecht, 2014. http://dx.doi.org/10.13109/9783666300677.32.

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Roy, Olivier. "Conclusion: What Matters with Conversions?" In Religious Conversions in the Mediterranean World, 175–87. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137004895_11.

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Marzouki, Nadia. "Introduction." In Religious Conversions in the Mediterranean World, 1–12. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137004895_1.

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Fliche, Benoît. "Participating without Converting: The Case of Muslims Attending St Anthony’s Church in Istanbul." In Religious Conversions in the Mediterranean World, 162–74. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137004895_10.

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Kaoues, Fatiha. "Evangelicals in the Arab World: The Example of Lebanon." In Religious Conversions in the Mediterranean World, 13–27. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137004895_2.

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Marzouki, Nadia. "Purifying the Soul and Healing the Nation: Conversions to Evangelical Protestantism in Algeria." In Religious Conversions in the Mediterranean World, 28–42. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137004895_3.

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Picard, Julie. "Religious Mobilities in the City: African Migrants and New Christendom in Cairo." In Religious Conversions in the Mediterranean World, 43–59. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137004895_4.

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Seeman, Don. "Pentecostal Judaism and Ethiopian Israelis." In Religious Conversions in the Mediterranean World, 60–76. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137004895_5.

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Sharkey, Heather J. "Ambiguous Conversions: The Selective Adaptation of Religious Cultures in Colonial North Africa." In Religious Conversions in the Mediterranean World, 77–97. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137004895_6.

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Le Pape, Loïc. "Converts at Work: Confessing a Conversion." In Religious Conversions in the Mediterranean World, 98–114. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137004895_7.

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Conference papers on the topic "Religious conversions"

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Khlyshcheva, Elena Vladislavovna. "Conversion-Limit-Transgression: Aspects Of Religious Transitions." In International Scientific Congress «KNOWLEDGE, MAN AND CIVILIZATION». European Publisher, 2021. http://dx.doi.org/10.15405/epsbs.2021.05.106.

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Alexeeva, Ekaterina. "Religious Conversion as a Way to Overcome Loneliness." In Proceedings of the International Conference Communicative Strategies of Information Society (CSIS 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/csis-18.2019.68.

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Imawati Rochimah, Rochimah. "The contribution of social support and religious history on religious conversion: a quantitative study in South Tangerang." In International Conference on Diversity and Disability Inclusion in Muslim Societies (ICDDIMS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icddims-17.2018.15.

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Saloom, Gazi, and Zulfa Wahyuni. "THE QUALITATIVE STUDY ON RELIGIOUS CONVERSION AND SUBJECTIVE WELL-BEING AMONG MUALLAF." In Proceedings of the 1st International Conference on Religion and Mental Health, ICRMH 2019, 18 - 19 September 2019, Jakarta, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.18-9-2019.2293375.

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Janawi, Janawi. "The Conversion of the Lom belief through the Transformation of Islamic Religious Education in the Mapur Tribal of Bangka District. Bangka Belitung Islands Province, Indonesia." In The First International Conference On Islamic Development Studies 2019, ICIDS 2019, 10 September 2019, Bandar Lampung, Indonesia. EAI, 2019. http://dx.doi.org/10.4108/eai.10-9-2019.2289326.

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Arta, Ketut Sedana. "Vihara in the Middle of Thousand Temples (History, Process, and Implications of Religious Conversion from Hinduism to Buddhism in Alasangker Village, Buleleng District, Buleleng Regency-Bali)." In Proceedings of the 4th International Conference on Law, Social Sciences, and Education, ICLSSE 2022, 28 October 2022, Singaraja, Bali, Indonesia. EAI, 2023. http://dx.doi.org/10.4108/eai.28-10-2022.2326373.

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Omar, Asmah Haji, and Norazuna Norahim. "Lower and Upper Baram Sub-Groups: A Study of Linguistic Affiliation." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.3-5.

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It is not possible to determine the exact number of indigenous languages of Sarawak, one reason being the dialect-language dichotomy, as some isolects has not been ascertained. Ethnic labels may not reflect a linguistically homogenous group. That is to say that the language varieties spoken by an ethnic group may have a dialectal relationship with one another, or they may be heterogeneous, which means they are mutually unintelligible. This paper reports on the results of a lexicostatistic study that examines linguistic affiliation of a group of languages found along the Tinjar-Baram river basin, namely Berawan, Bakong, Narom, Kiput, Dali,’ and Miriek, and also their links with Kenyah Long Terawan, Lepo’ Tau and Belait in nearby Brunei. The paper also traces their historical past and describes how languages spoken by these ethnolinguistic groups have become affiliated to each other. For some reason or another, e.g. migration in search of greener pastures, internal rivalry or/and conversion to modern religions, these indigenous communities are forced to move away from their original speech communities, and they call themselves by different names in their new localities, usually after the name of a river or a mountain. These factors and categorisation on the basis of similar cultural attributes have caused misinterpretation of the identity of the indigenous groups in the past. The paper will clarify some of the misconceptions regarding the ethnolinguistic groups in the region.
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Reports on the topic "Religious conversions"

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Barro, Robert, and Jason Hwang. Religious Conversion in 40 Countries. Cambridge, MA: National Bureau of Economic Research, December 2007. http://dx.doi.org/10.3386/w13689.

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Suleman, Naumana. Experiences of Intersecting Inequalities for Christian Women and Girls in Pakistan. Institute of Development Studies (IDS), December 2020. http://dx.doi.org/10.19088/creid.2020.013.

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In Pakistan, where gender-based discrimination is already rampant, women and girls belonging to religious minority or belief communities face multiple and intersecting forms of discrimination over and above those faced by an average Pakistani woman and girl. This policy briefing shares findings from a study on the situation of socioeconomically excluded Christian women and girls in Pakistan. During the research, they discussed their experiences of different forms of discrimination, which predominantly took place within their workplace (largely sanitary, domestic and factory work) and educational institutes, particularly in government schools. They described being restricted in their mobility by their families and communities who are fearful of the threats of forced conversion, and both poor and affluent women relayed experiences of harassment at healthcare and education facilities once their religious identity is revealed.
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Maheshwar, Seema. Experiences of Intersecting Inequalities for Poor Hindu Women in Pakistan. Institute of Development Studies (IDS), December 2020. http://dx.doi.org/10.19088/creid.2020.012.

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Through first-hand accounts of marginalisation and discrimination, the research paper in question explores the reality of life in Pakistan for poor Hindu women and girls who face intersecting and overlapping inequalities due to their religious identity, their gender and their caste. They carry a heavy burden among the marginalised groups in Pakistan, facing violence, discrimination and exclusion, lack of access to education, transportation and health care, along with occupational discrimination and a high threat of abduction, forced conversion and forced marriage.
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