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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 franceThis 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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Previous issue date: 2012-09-28This 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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Forget, Mario. "Conversion religieuse, libération humaine." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq25404.pdf.
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Silva, Junior Antonio Carlos da Rosa. "Recuperação religiosa de presos: conversão moral e pluralismo religioso na APAC." Universidade Federal de Juiz de Fora, 2013. https://repositorio.ufjf.br/jspui/handle/ufjf/1213.
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A presente dissertação analisa a religiosidade no método APAC e a aloca como um dos mecanismos utilizados na recuperação dos presos. Para tanto, investigamos, de início, como os Cursilhos de Cristandade, em seu ramo que se opõe à Teologia da Libertação, berço dos primórdios apaqueanos, influenciaram na perspectiva religiosa apregoada pela instituição até os dias de hoje. Após, apresentamos um breve histórico do discurso da APAC, enfatizando a sistematização do método nos escritos mais recentes de seu fundador, Mário Ottoboni. Balizado esse viés discursivo (primeira parte), passamos a discorrer sobre os resultados da nossa pesquisa de campo acerca de dois eixos basilares, que nos permitiram uma melhor compreensão do nosso objeto. Trata-se, de plano, da noção de conversão moralizante – a conversão pessoal do preso dá azo às suas mudanças de comportamento –, bem como da verificação de como o quadro de afloramento da religiosidade dinamiza o pluralismo religioso na APAC.
This dissertation analyzes the religiosity in method APAC and allocates as one of the mechanismis utilized in the recovery of prisoners. For this, we investigated, initially, as the Cursillo of Christianity, in their field that opposes to Liberation Theology, origin of the early of APAC, influence in religious perspective proclaimed to institution until the present day. After, we show a concise history of the discourse of APAC, emphasizing the sistematization of the method in more recent writings of its founder, Mário Ottoboni. Delimited this bias discursive (first part), we discuss the results of our field research on two basics axles, which allowed us a better understanding of our object. This refers, in the plan, of the notion of moralizing conversion – the prisioner’s personal conversion gives rise to their behavior changes – as well as the verification of how the frame of outcrop of the religiosity dinamizes the religious pluralism in APAC.
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Laakili, Myriam. "Se convertir à l’islam en France aujourd’hui : entre cheminements individuels et appartenances communautaires." Thesis, Aix-Marseille, 2017. http://www.theses.fr/2017AIXM0043.
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Devenir musulman en France c’est rejoindre un groupe de croyants dont le terme usuel de « communauté » peine à décrire la fragmentation et le caractère diversifié. Comme pour tout converti, celui qui rejoint l’islam se trouve soumis à un conflit de loyauté et de légitimation. Mais cela prend dans l’objet qui nous occupe une ampleur particulière en raison de l’imagerie négative fréquemment associée à l’islam et de l’âpreté des débats qu’il suscite : à la trahison des origines s’ajoute celle des valeurs et des idéaux. Les récents événements de l’actualité, en particulier ceux liés à la montée en puissance depuis quelques années du djihadisme militarisé représenté par Daesh, dont les effets se font sentir jusqu’en France, saturent l’espace des médias et placent le converti en posture particulièrement délicate (Roy, 2016). Notre recherche propose une approche de la conversion religieuse en termes de processus, en analysant les trajectoires de vie des convertis, en définissant un « avant » et un « après », afin de rendre visible l’articulation complexe entre les convertis et leur environnement, entre l’intime et l’institutionnel. Nous décrivons un cheminement qui mène à la conversion, en tentant d’appréhender l’initiation à l’islam par le converti, mais aussi l’apprentissage des pratiques religieuses et sociales qui aboutissent à la publicisation du choix. D’autre part, nous analysons la construction d’une appartenance à la communauté d’accueil via un mode de socialisation qui prend des formes différentes, en lien avec le groupe religieux choisi ; enfin, nous étudions la rhétorique des convertis destinée à affirmer la légitimité de leur conversionBecoming a Muslim in France means joining a group of believers usually designated by the term “community” which struggles to describe its often fragmentary and diverse nature. The convert himself has to confront to these contradictions: he is exposed to the representations of a community supposedly homogeneous and to the preconceptions built through ‘‘common sense”, but also with the objective and plural reality unveiled. Like any kind of converts, those who join Islam are subject to a conflict of loyalty and legitimacy. The recent events, especially those related to the rise in recent years of the militarized jihadism represented by Daesh, which effects have reached as far as France, have constantly been under public and mediatic attention and place the convert in a position of uneasiness (Roy, 2016). The conversion to Islam is thus an object of study and debate often passionate and crossed by contradictions. Our research argues an approach of religious conversion in terms of processes, analyzing the life trajectories of converts, defining a "before" and an "after" in order to make visible the complex articulation between the converts and their environment, between the private and the public sphere. We describe a quest that leads to conversion, trying to grasp the initiation to Islam by the convert, but also the initiation to the religious and social practices that turn their choice into facts. On another hand, we analyze how a convert ends up belonging to the community through different modes of socialization, in connection with the chosen religious group. Finally, we study the rhetoric of the converts which aims at strengthening the legitimacy of the act of conversion
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Du, Venage Jeremy. "Surrender to Krishna : religious conversion and cultural change." Master's thesis, University of Cape Town, 2000. http://hdl.handle.net/11427/10352.
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Bibliography: leaves i-viii.The major purpose of this dissertation is to examine core ideas relating to theories of conversion into New Religious Movements and assess whether such can be broadened in respect of issues of individual and 'Wider cultural change, and in doing so consider the connections between religious experience as a cultural expression and other patterns of belief and meaning 'Within the total human experience. This is realised through the use of qualitative conversion narratives of four Hare Krishna devotees obtained in unstructured 'free attitude' interviews (conversations), and participational observations of that movement geared towards gaining an explorative, and where possible an indigenous picture of the life-world of Hare Krishna and assessing whether considerations of conversion, identity, meaning and belief evident in popular theory have any hold on that reality. On this basis it is suggested that conversion models do not adequately deal 'With questions of meaning and present a one dimensional picture of passive individuals being 'pushed' into conversion by social-psychological 'predispositions' or situational organisational and interactive forces, outside their control. It is argued that more emphasis needs to be paid to the specific belief systems and general 'ideological positioning' of both group and individual during conversion, in terms of the causal dynamics behind individual life-choices and the negotiated relationship between both parties over time, and that, if one employs such a shift, conversion becomes more recognisable as a site of self-transformation, and can accordingly be linked to micro as well as macro cultural change in modernity.
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Masters, David Dominic. "Ruined for Life A Practical Theological Study of Post-Immersion Conversion Experiences of Amor en Accion Missionaries." Thesis, BARRY UNIVERSITY, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3578402.
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This study explores the factors that affect the conversion trajectories of post-immersion missionaries. The data has been culled from focus group interviews and subjected to analysis from the perspectives of social philosophy, sociology, religious conversion theory, and Catholic Social Teaching. It follows the practical theological method known as “shared Christian praxis.”
It details the impediments to the subsequent deepening of conversion in the societal, ecclesial, interpersonal, familial, and intrapersonal spheres, namely, post-immersion depression, culture shock, feelings of guilt regarding one’s own relatively luxurious living conditions, blaming God for the obstinate pervasiveness of extreme poverty and political injustices, and communication difficulties between the missionaries and their non-missionary family members and friends.
It concludes that the aforementioned discouraging factors can be effectively countered via attention, during the post-immersion stage, to the missionaries’ expressed needs to continue to meet regularly with their respective missionary communities, to deprivatize their visions of spiritual conversion, to live a less opulent lifestyle, to participate in hands-on community service projects in conjunction with local poor people, to continue attempting to contribute to the reign of God locally, and to speak publically about their missionary experiences. It also finds that guided prayer methods, communal liturgies, mentorship, debriefing retreats for the missionaries and their families, ongoing study of the Bible and Catholic Social Doctrine, and long-term commitment to the missions, can be efficacious tools in the promotion of the consolidation and deepening of conversion and the prevention of backsliding.
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Carpenedo, Manoela. "Becoming 'Jewish' believing in Jesus? : conversion, gender and ethnicity in the production of the Judaising Evangelical subject." Thesis, University of Cambridge, 2019. https://www.repository.cam.ac.uk/handle/1810/284412.
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Based on an ethnography conducted between 2013-2015 within a religious community in Brazil, this thesis investigates the meanings of a growing worldwide religious movement fusing beliefs and identity claims deriving from Judaism and Charismatic Evangelicalism. Unlike Messianic Judaism, where Jewish-born people identified as believers in Jesus remain faithful to their Jewish traditions while observing Charismatic Evangelical practices or Christian Zionism, Evangelicals who emphasise the theological and eschatological importance of Jews living in Israel, this thesis addresses a different dimension of this trend. Focusing particularly on women's conversion narratives, this study investigates the reasons why Charismatic Evangelical Brazilians are actively embracing a version of Judaism that requires them to follow the strict dress codes and purity laws of Orthodox Jews while believing in Jesus as the Messiah. My analysis concluded that the emergence of these communities should be understood as a revival aiming to restore some Charismatic Evangelical practices. Pointing to the moral permissiveness, materialism, individualism, and petitionary rhetoric enforced in their former Charismatic Evangelical churches-influenced by Neo-Pentecostal tenets-they embrace an austere religious style characterised by self- cultivation centred in Jewish ritual and ethos. This pious revival also involves recovering a collective past. References to a hidden Jewish heritage and a 'return' to Judaism are mobilised for justifying the community's strict adherence to Jewish practices. Drawing upon a socio-cultural and gender-sensitive analysis, this study examines the historical, religious and subjective reasons behind this emerging 'Judaising' trend in Charismatic Evangelicalism. This thesis also engages with the literature of religious conversion, morality, cultural change and debates examining hybridisation processes.
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Vendassi, Pierre. "Devenir chrétien lorsque l'on est chinois : les fonctions sociales de la conversion religieuse." Thesis, Bordeaux, 2014. http://www.theses.fr/2014BORD0176/document.
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Cette Thèse propose d’expliquer le succès du christianisme au sein de populations urbaines deChine en analysant les processus d’affiliation-conversion, non comme des ruptures radicalesmais comme des résultats d’évaluations et de choix relativement rationnels et contextualisés.Y sont examinés les évolutions institutionnelles, les dispositions culturelles, les facteursconjoncturels, ainsi le processus d’initiation religieuse conduisant certains Chinois à adhérer àdes croyances et des organisations chrétiennes, à partir d’entretiens et d’observations conduitsprincipalement dans diverses organisations chrétiennes à Shanghai. Rappelant la graduellelégitimation socio-politique d’une offre chrétienne diversifiée en Chine depuis plus d’unsiècle, Cette thèse montre d’abord que l’adhésion des acteurs à des représentations etaspirations cosmopolites ainsi que l’expérience d’une mobilité géographique etprofessionnelle rendent possible les affiliations. Celles-ci résultent ensuite de l’identificationdans une organisation religieuse de ressources orientées vers le développement personnel etfamilial dans une structure innovante et moralement conservatrice. La conversion repose enfinsur l’expérience vécue par les acteurs au cours de l’initiation religieuse, dotant l’organisationet ses croyances d’une nouvelle légitimité, divine de leur point de vue, et par laquelle ilsachèvent une subjectivation communautaire. L’homogénéité constatée des processusd’affiliation-conversion ne doit cependant pas masquer la diversité des identités et stratégiesadoptées par les organisations et les acteurs pour accroitre leurs marges de manoeuvres et leurreconnaissance socialeThis dissertation offers to explain the growth and success of Christianity among urbanpopulations in China, by analyzing affiliations and conversions as the results of relativelyrational and contextualized choices. Institutional evolutions, cultural dispositions, situationalcontingencies and the process of religious initiation leading to the endorsement of Christianbeliefs and organizations are examined mostly from interviews and observations conducted indiverse Christian organizations in Shanghai. Reminding of the gradual socio-politicallegitimation of Christianity since more than a century, this dissertation firstly shows thataffiliations are made possible because of individual’s adhesion to cosmopolitanrepresentations and aspirations, as well as their experience of geographical and socialmobility. Affiliations are then resulting from the identification of resources for personal andfamily development within an innovating as well as morally conservative religiousorganization. Conversion finally results from the individual experiment of a religiousinitiation, through which both the organization and its beliefs gain a new kind of legitimacy,appearing as divine in the eyes of the convert, and through which converts are achieving acommunity-centered subjectivation. Despite strong homogeneity, affiliation-conversionprocesses lead to great diversity of identities and strategies put up by organizations andindividuals struggling to increase their range of motion and social recognition
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Epp, Jared M. H. "Becoming Evangelical in Rural Costa Rica: A Study of Religious Conversion and Evangelical Faith and Practice." Thèse, Université d'Ottawa / University of Ottawa, 2014. http://hdl.handle.net/10393/30957.
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Almost daily emotional worship pours from a warehouse-sized evangelical church in the small rural community of Santa Cruz, Costa Rica. Within twenty years an evangelical presence has gone from virtually non-existent to standing alongside the Catholic Church in the area’s religious landscape. Scenarios like this are going on throughout Latin America as evangelical faith has become firmly rooted in the region. In this thesis I provide another ethnographic research context to the growing body of literature focused on Pentecostalism/evangelicalism in Latin America. Like others addressing this dynamic, I explore the factors and motivations that lead people to become evangelical. I approach these questions with particular emphasis on the characteristics of evangelical faith as it is constructed and practiced during church services. Through participant observation during church services and interviews with practicing evangelicals in and around Santa Cruz, I highlight the relationship between the characteristics of an evangelical faith and the factors and motivations that lead people to seek it. To be religiously active in the manner of my informants requires deep commitment and is not a faith adopted and practiced lightly. Those who become evangelical and sustain the demanding practice are likely to seek it for spiritual solutions to difficult life situations.
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Selmane, Fabian. "A longing for community : A study about the entrance process into the Pentecostal Church." Thesis, Högskolan i Gävle, Avdelningen för humaniora, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-37059.
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The purpose of this study is to depict the entrance process into the Pentecostal church and compare it with three different models of the entrance process into religious organizations too se if there are any similarities. The purpose is also to see if there are any similarities between the informants in their entrance process, and which strengths and weaknesses the three models have, when utilized on the entrance process into the Pentecostal church. The results indicates that there are some similarities between the informant´s entrance process into the Pentecostal church, such as the contact the informants have with the Pentecostal church during their entrance process and the context the informant´s was situated in. There are also some similarities before joining, such as the engagement in religion and the longing after a community. The similarities with the three models indicate that they show most similarities with the model that John R. Rambo has created over the entrance process. The strength and weaknesses of the three models are varying, with all three models showing some strenghts and weaknesses. Some steps in the models could also be considered neutral, when compared to the entrance process into the Pentecostal church. One factor that contributes to the weaknesses of the models is the empiric material that the models are based on.Inga anmärkningar
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Huang, Yinggui. "Conversion and religious change among the Bunun of Taiwan." Thesis, London School of Economics and Political Science (University of London), 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.296408.
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Vasi, Shiva. "Conversion to Zen Buddhism." Monash University, School of Political and Social Inquiry, 2004. http://arrow.monash.edu.au/hdl/1959.1/9601.
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Crook, Zeba A. "Reconceptualising conversion : patronage, loyalty, and conversion in the religions of the ancient Mediterranean /." Berlin [u.a.] : de Gruyter, 2004. http://www.loc.gov/catdir/toc/fy0611/2004471591.html.
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Gerbner, Katharine Reid. "Christian Slavery: Protestant Missions and Slave Conversion in the Atlantic World, 1660-1760." Thesis, Harvard University, 2013. http://dissertations.umi.com/gsas.harvard:10949.
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"Christian Slavery" shows how Protestant missionaries in the early modern Atlantic World developed a new vision for slavery that integrated Christianity with human bondage. Quaker, Anglican, and Moravian missionaries arrived in the Caribbean intending to "convert" enslaved Africans to Christianity, but their actions formed only one part of a dialogue that engaged ideas about family, kinship, sex, and language. Enslaved people perceived these newcomers alternately as advocates, enemies, interlopers, and powerful spiritual practitioners, and they sought to utilize their presence for pragmatic, political, and religious reasons. Protestant slave owners fiercely guarded their Christian rituals from non-white outsiders and rebuffed the efforts of Quaker, Anglican, and Moravian missionaries to convert the enslaved population. For planters, Protestantism was a sign of mastery and freedom, and most believed that slaves should not be eligible for conversion. The planters’ exclusive vision of Protestantism was challenged on two fronts: by missionaries, who articulated a new ideology of "Christian slavery," and by enslaved men and women who sought baptism for themselves and their children. In spite of planter intransigence, a small number of enslaved and free Africans advocated and won access to Protestant rites. As they did so, "whiteness" emerged as a new way to separate enslaved and free black converts from Christian masters. Enslaved and free blacks who joined Protestant churches also forced Europeans to reinterpret key points of Scripture and reconsider their ideas about "true" Christian practice. As missionaries and slaves came to new agreements and interpretations, they remade Protestantism as an Atlantic institution. Missionaries argued that slave conversion would solidify planter power, make slaves more obedient and hardworking, and make slavery into a viable Protestant institution. They also encouraged the development of a race-based justification for slavery and sought to pass legislation that confirmed the legality of enslaving black Christians. In so doing, they redefined the practice of religion, the meaning of freedom, and the construction of race in the early modern Atlantic World.Their arguments helped to form the foundation of the proslavery ideology that would emerge in the late eighteenth and nineteenth centuries.
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Dayan, Rafaël. "Analyse historique, politique et sociologique de la conversion au judaïsme." Paris 8, 2011. http://octaviana.fr/document/167245287#?c=0&m=0&s=0&cv=0.
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Le sujet de recherche concerne la question de la conversion au judaïsme, considérée comme l'un des principaux problèmes qui préoccupe la société juive en Israël et dans la diaspora depuis la fondation d'Israël. Le problème de la conversion est aujourd'hui la base des litiges et des relations tendues entre les factions religieuses et les courants laïcs du monde juif. Dans la première partie de notre étude, nous avons décrit le processus de la conversion à travers l'histoire, depuis l'époque biblique et talmudique jusqu'au Moyen Age. Nous avons examiné également les questions juridiques relatives à la conversion, le statut du "converti" dans la société hébraïque ainsi que l'évolution et la création de la législation concernant la conversion par les maîtres de la Halakha. La deuxième partie de notre étude porte sur la question de la conversion au judaïsme à l'époque moderne ainsi que sur les dissensions existantes entre les différents courants du judaïsme. Le problème de conversion a surgi dans les années 90 lors de la vague d'immigration en provenance de l'ex-Union soviétique lorsque les autorités ont constaté que la plupart des immigrants n'est pas défini comme Juifs selon la Halakha. En outre, notre étude a analysé "la Loi du Retour", considérée comme la base de la conception sioniste concernant le caractère juif de l'État d'Israël qui accorde le droit d'immigrer à chaque Juif. Notre étude a examiné spécifiquement la question "Qui est Juif" en présentant la définition religieuse ainsi que l'interprétation laïque de cette question en indiquant les modifications survenues dans la loi du retour La troisième partie de notre étude est consacrée aux conceptions et aux positions des courants laïcs concernant la question des relations entre l'État et la religion, tout particulièrement le problème de la conversion. En outre, nous avons examiné le processus de conversion effectué par le "judaïsme progressiste" (les réformistes) et celui du mouvement conservateur. La conclusion de notre étude traite des différentes propositions pour résoudre le problème de la conversion tout en conservant le caractère du collectif juif en Israël et dans la Diaspora. Nous avons exposé également des propositions pour atténuer les tensions entre les différents courants du judaïsme sur la question de la religion et l'État en procurant la modification de la loi du retour et celle de la loi sur la nationalitéThe subject of the study at hand is religious conversion, which is considered to be one of the central problems that Jewish society, in Israel and the Diaspora, has faced since the establishment of the State of Israel. It constitutes, today, the basis of the discord and tension between religious factions and the secular community in Israel. The first section of the study reviews conversion to Judaism through the ages, from Biblical times through the Talmudic period and up to the Middle Ages. The study also examines issues tangential to conversion itself: the social standing of the convert in the Jewish community and the course of Halakhik [Jewish edicts] development by the Sages regarding conversion. The second section addresses issues in conversion in the modern period and debate between various Jewish religious factions in thwe wake of the wave of immigration to Israel from the former Soviet Union where, as it turns out, most of the immigrants were not Jewish by Halakhik definition. In addition, the essay examines Israel's Law of Return, a cornerstone of Zionism's attitude regarding the Jewish properties of the State, which stipulates that every Jew has the right to repatriate to Israel as a citizen. The study focuses on the Halakhik definition of “Who is a Jew” and the implications of that definition in the secular-nationalistic sphere and recounts the amendments made to that law. Part three of the paper portrays the philosophies and approaches of secular Jews regarding matters of church and state focusing primarily on conversion. It goes on to examine the conversion procedures in Progressive [Reform] Judaism and the approach of Conservative Judaism to the subject. The summary weighs the various proposals to solve the conversion issue while preserving the spirit of the Jewish Collective in Israel and the Diaspora. The essay also proposes ideas to assuage the tensions between elements in Israel's society over issues of church and state addresses, as well, amending the Law of Return and the Law of Citizenship [“The Nationality Law]
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Moucarry, Georges Chawkat. "Pardon, repentir, conversion : étude de ces concepts en Islam et de leurs équivalents bibliques." Paris, EPHE, 1994. http://www.theses.fr/1994EPHEA001.
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Harris, Kevin Brice. "Fifth-Century Views of Conversion: A Comparison of Conversion Narratives in the Church Histories of Sozomen and Socrates Scholasticus." The Ohio State University, 1998. http://rave.ohiolink.edu/etdc/view?acc_num=osu1364297607.
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Rognon, Frédéric. "Conversion, syncrétisme et nationalisme : analyse du changement religieux chez les Mélanésiens de Nouvelle Calédonie." Paris 10, 1991. http://www.theses.fr/1991PA100016.
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Quelle est la nature de la "culture kanak" ? Quel est l'impact des églises sur l'évolution politique ? Quelle est la spécificité du nationalisme kanak ? L'évangélisation des mélanésiens a conduit leur culture à se refondre selon les modalités d'un syncrétisme a-millénariste, ou du moins d'un millénariste orthodoxe eu égard aux normes missionnaires. Mais l'acquisition progressive de l'autonomie de la "culture kanak" envers le contrôle institutionnel des églises, a suscité l'émergence d'un investissement millénariste du champ politique, qui n'échappe a l'hétérodoxie ou à l'hérésie qu'en se réappropriant la légitimité de la définition des normes. La "culture kanak" actuelle s'apparente donc à une culture nationaliste, marquée par la transcendance d'un absolu politique et national sur toute référence religieuse et universelle, sans pour autant que cette situation ne soit le fruit d'un processus univoque de sécularisationWhat is the nature of the "Kayak culture»? What impact do churches have on political evolution? What are the specificities of Kayak nationalism? The evangelization of the Melanesians drove their culture to rebuild itself as an a-millenaristian syncretism, or at least as an orthodox millenarism, like that of the missionaries. However the progressive acquisition of the autonomy by the "Kayak culture" towards an institutional control of churches, gave rise to the source of a millenarist investment into the political field, which escapes heterodoxy or heresy thanks to a reappropriation of the legitimacy of the definition of the norms. The present "Kayak culture" seems therefore to be a nationalist culture, marked by the transcendence of a political and national absolute on every religious and universal reference, but this situation is not the fruit of a univocal process of secularization
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Mathé, Thierry. "Le bouddhisme des français : contribution à une sociologie de la conversion : le cas du bouddhisme tibétain et de la Soka Gakkai͏̈ en France." Paris 5, 2001. http://www.theses.fr/2001PA05H054.
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L'objet de cette thèse est d'analyser les termes de l'adhésion au bouddisme, aux niveaux formel (communauté, institution), rituel et idéel (imaginaire religieux), enfin au niveau idéologique (justification, discours public). Cette analyse se base sur le recueil de récits de vie, effectués auprès de pratiquants français du bouddhisme tibétain et de la Soka Gakkai͏̈ (approche compréhensive). L'adhésion au bouddhisme semble impliquer un changement dans l'interprétation de la réalité : le sentiment d'une reprise en main de son existence, attesté par le récit, passe par la reconstruction verbale d'une trajectoire cahotique, et l'assimilation d'un vocabulaire spécifique au sein du groupe de pratique. On observe un "réenchantement du monde" par la culture de l'intériorité, une discipline d'auto-perfectionnement, la ritualisation du quotidien, et l'adoption d'un système symbolique (pratique psycho-corporelle, corpus rhétorique, signification religieuse donnée à la souffrance, à l'insatisfaction, au destin). Cette adhésion suppose pourtant le rejet des idéologies totalisantes (extériorité), et l'affirmation d'une autonomie par rapport à la structure et à la doctrine (même au sein d'un groupe avec forte prise en charge des problèmes personnels) même si les institutions religieuses demeurent incontournables pour légitimer une expérience. La pratique bouddhiste ne signifie pas un rejet des valeurs de la modernité, mais la volonté d'un redéploiement éthique de ces valeurs, à travers une économie du salut qui a valeur d'idéologieThe topic of this research is to analyse the adhesion's manners to the buddhism at the formal level (community, institution), ritual and thoughts (religious imaginary), and ideologic (justification, public speech). This research is based upon life histories of the French practisants Tibetan buddhism and Soka Gakkai͏̈ (comprehensive approach). Beeing membership of a buddhism seems to imply a change in the interpretation of the reality : the feeling of laking the control of life, attested by life histories, throughout a verbal construction of difficult trajectory of life, and prenticeship of a specific vocabulary in the practisant group. We can note a new vision of life, a "pleasement of the world", by the soul wealth, by a self perfecting discipline, and a daily ritualism ; (. . . )
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BhaskarDoss, Franklin Sherwin. "The impact of anti-conversion laws in India a biblical and historical study /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1106.
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Cone, Steven Douglas. "Transforming Desire: The Relation of Religious Conversion and Moral Conversion in the Later Writings of Bernard Lonergan." Thesis, Boston College, 2009. http://hdl.handle.net/2345/1990.
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Thesis advisor: Frederick LawrenceThis work argues that religious conversion sublates moral conversion and also, de facto, serves as a necessary foundation for moral conversion. Religious conversion acts this way by transforming the religiously converted subject's feelings. Through this radical change in the subject's motivation, and the consequent change in the kinds of meanings that constitute the subject, religious conversion also transforms the nature of the human good of which the subject is a part. It thereby provides the basis for the right ordering of the human good toward transcendent value and a supernatural end
Thesis (PhD) — Boston College, 2009
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Almeida, Cláudio Roberto dos Santos de. "O caminho do senhor: conversão pentecostal e transformação da experiência na periferia de Salvador." Faculdade de Filosofia e Ciências Humanas, 2011. http://repositorio.ufba.br/ri/handle/ri/19648.
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Esta pesquisa visa compreender diferentes aspectos do processo de conversão de indivíduos ao pentecostalismo em bairros populares de Salvador. Nesta pesquisa, serão abordados tanto os mecanismos pelos quais os indivíduos foram encaminhados à igreja, quanto os processos de ensino/aprendizado da experiência religiosa em contextos rituais e cotidianos. Este trabalho trata-se de um empreendimento eminentemente etnográfico, onde a metodologia de pesquisa está baseada na observação participante da vida de novatos e experientes na religião. Para tanto, foram selecionados indivíduos que freqüentam igrejas pentecostais em dois bairros populares de Salvador: Pau da Lima e Castelo Branco. Estes informantes ofereceram informações sobre suas vidas tanto em entrevistas formais, onde foi feita uma reconstituição de suas trajetórias, quanto em conversas cotidianas. Aliado a estas técnicas de coleta de informações, foi também realizada uma descrição de cultos e momentos cotidianos que envolviam processos de aprendizado da experiência religiosa no pentecostalismo. Nestes relatos atentei tanto para os modos de intervenção dos agentes religiosos na conformação da experiência dos novatos, quanto da participação destes indivíduos na modificação de sua identidade social. The central object of this research is the process of conversion of individuals to Pentecostalism in poor neighborhoods in Salvador, Brazil. This research will analyze the way of introduction the converted in the religious community, as well as it will look toward the process of teaching and learning the religious experience, both in rituals and in the everyday life. This research consists in a ethnographic approach which the methodology of research is based on the participant observation of the converted’s everyday life, as well as the converter´s one. For this, individuals who live in poor neighborhoods in Salvador (Pau da Lima, Castelo Branco, Paripe etc.) and participate of Pentecostal churches were selected to be interviewed. The collaborators offered informations about their experiences both in formal interviews and in common talks. Notwithstanding, it were made descriptions of rituals and everyday moments that involve process of teaching and learning the religious experience in Pentecostalism – as well as were done videos and taken pictures. In those descriptions I paid attention to the techniques of religious agents in the transformations of the new adept´s experience and in the new adepts’ agency in the changes of their social identities.
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Truesdell, Stefany D. "Conversion| An element of ethno-religious nation building in early Judaism." Thesis, California State University, Long Beach, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=1523161.
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Using theories of nationalism from Anthony D. Smith, Benedict Anderson, and Barry Shenker, alterity as discussed by Kim Knott and Jonathan Z. Smith, and conversion theories from Joseph Rosenbloom, Lewis Rambo, and Andrew Buckser, this thesis examines four "snapshots" of Israelite/Jewish history for evidence of the use of conversion as a necessary component of "nation building." Periods analyzed include the Israelite Period, Post-Exilic Ezra and Nehemiah, Second Temple Hasmonean Kingdom, and the Late Antique Mishnaic Period. By analyzing primary sources and related scholarship, this thesis seeks to show that conversion is not only a necessary component of building an intentional community, but also that the early Jewish community leaders employed conversion as a means to ensure the continuity of their people and history.
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Heady, Emily Walker. "Conversion in crisis realism and religious experience in the Victorian novel /." [Bloomington, Ind.] : Indiana University, 2005. http://wwwlib.umi.com/dissertations/fullcit/3167276.
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Thesis (Ph.D.)--Indiana University, Dept. of English, 2005.Title from PDF t.p. (viewed Dec. 3, 2008). Source: Dissertation Abstracts International, Volume: 66-03, Section: A, page: 1007. Chairperson: Patrick Brantlinger.
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Inticher, Binkowski Gabriel. "« Je deviens une autre personne » : conversion religieuse, psychopathologie et re-création biographique dans l’Évangélisme : Autour d’une psychopathologie du fait religieux." Thesis, Sorbonne Paris Cité, 2015. http://www.theses.fr/2015USPCD030/document.
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Cette recherche investigue d’un point de vue clinique le processus d’adhésion à la religion protestante évangélique (plus spécialement sa version pentecôtiste). En France, ce fait religieux gagne de l’ampleur et se développe depuis peu chez des populations issues de la migration. Historiquement, l’évangélisme s’installe dans des milieux défavorisés socialement et se montre assez polymorphique, s’adaptant aux singularités culturelles et subjectives des groupes. C’est un phénomène transculturel qui s’appuie sur des notions chrétiennes comme la conversion et les dons du Saint-Esprit (glossolalie, prophétie, guérison avec les mains, etc.). Afin d’étudier le travail psychique impliqué, nous avons discuté avec les sciences sociales, lesquelles s’inquiètent dès leur fondation des phénomènes religieux et de leurs composants psychologiques. L’exploration de la bibliographie sur la réforme protestante et l’évangélisme nous signale l’importance de la conversion, les formules « naître de nouveau » ou « devenir une autre personne » étant souvent répétées par les évangéliques. Cette conversion est envisagée par nous comme une technique religieuse de re-création biographique. Suivant notre disposition clinique psychanalytique, les problématiques dessinées s’accompagnent de lectures de la psychopathologie et de la psychanalyse sur la religion et la religiosité : le jalon fondamental étant que l’objet religieux s’ancre dans les fondations de la vie psychique. À partir d’entretiens cliniques avec des sujets convertis (certains ayant fait recours à des soins psychosociaux), nous explorons leur activité discursive et narrative avec les théories et méthodes issues de la narrativité et de la phénoménologie herméneutique. Nous concluons sur la pertinence de penser à une psychopathologie du fait religieux : il s’agit d’une disposition éthique et épistémologique du clinicien et du besoin d’hospitalité de cet objet religieux, ceci étant présent dans le pathos et dans le travail de chaque sujet sur soi dans le langageThis research investigates, from a clinical perspective, the processes of adhesion to evangelical Protestant religions (that of Pentecostal Christians in particular). In France, this religious fact is growing and developing among immigrant populations. Historically, Evangelicalism installs itself in socially disadvantaged backgrounds and shows the polymorphic and adaptive capacity to espouse cultural singularities and accord itself to the subjectivity processes of different groups. It’s a transcultural phenomenon that relies on Christian notions such as conversion and gifts of the Holy Spirit (glossolalia, prophecy, cure with the hands, etc.). In order to study the psychic work involved in adhesion to evangelical Protestantism, we first consider the social sciences, which since their foundation have explored religious phenomenon and their psychological components. The bibliographical exploration about the Protestant Reformation and Evangelism underlines the importance of conversion, to which expressions such as “born again” or “become another person” are frequently repeated by evangelicals. We consider conversion as a religious technique of biographical re-creation. Then, from a psychodynamic (psychoanalytical) standpoint, we review psychopathology and psychoanalytic literature in their views of religion and religiosity: the fundamental milestone is that the religious object is anchored in the foundations of the psychic life. We have interviewed converted persons (some of them had been treated by psychosocial professionals) so as to analyze their narratives and discursive activities with methods and theories from hermeneutic phenomenology and narrative psychology. We conclude our discussion by addressing the relevance of reflecting about the psychopathology of the religious fact, which we identify as an ethical and epistemological disposition for the clinician. Concurrently, this research suggests a need for more hospitality towards this religious object, which is present in the pathos and in the psychic work of the construction of the “self” in language
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Rochette, Jean. "La conversion religieuse à St-Georges de Beauce." Mémoire, Université de Sherbrooke, 1987. http://hdl.handle.net/11143/7767.
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Ménard-Saint, Clair Yola. "Causes of Conversion from Catholicism to Protestantism in Haiti and the role of Vodou after Conversion." FIU Digital Commons, 2012. http://digitalcommons.fiu.edu/etd/757.
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The purpose of this thesis was to examine the choice patterns that lead to conversion from Catholicism to Protestantism and the role of Vodou after conversion. This study highlights disappointment with the church as the leading cause of conversion in Haiti. Other causes significant to the study were examined. In illness and healing lie the controversies of religious conversion in Haiti. The only way to cure Satanic Illness is by resorting to magic. However, conversion to Protestantism means rejection of Vodou and all of its practice. A secondary purpose is to determine the role of Vodou after conversion.
A total of 100 participants between the ages of 18 to 44 were included in this study. Seven percent (7%) converted for economic reasons, 43% selected disappointment with the church, 17% community/environment encounter, 13% sickness/near death experience, 2% economic and disappointment, 7% community/environment encounter and disappointment with the church, 9% disappointment sickness and near death experience, 1% economic and sickness near death experience, 1% economic and community/environment encounter.
Findings suggest that Vodou is deeply rooted in Haitian identity, though all Haitians may not practice Vodou; but there are characteristics in the Haitian society that suggest that Haitians are Vodouisant. For the conversion process to be successful in Haiti it has to deeply acknowledged Vodou, the religion practiced by the masses in Haiti.
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Alyedreessy, Mona. "British Muslim converts : an investigation of conversion and de-conversion processes to and from Islam." Thesis, Kingston University, 2016. http://eprints.kingston.ac.uk/37045/.
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This study proposes an investigation into the formation of a new British Muslim identity, alongside various personal and social challenges and consequences many Muslim converts face as a result of conversion to, and in some cases from, Islam. The thesis analyses the factors and elements that greatly contribute to a more positive conversion experience and draws on insights from colonial history, the political climate, the Islamic fitrah, and western theories on conversion and identity development. Based on a qualitative study sample of thirty-four British converts, the thesis argues that many challenges Muslim converts face are due to them having a limited understanding of Islamic teachings and their rights. The study was guided by research questions: What are the anticipated benefits and positive elements that encouraged the start and continuation of an Islamic conversion journey? What constitutes a comfortable and balanced British Muslim identity and lifestyle for westerners? and What are the main problems and challenges new Muslims face that can lead to de-conversion? Is Lewis Rambo’s stage model, alongside Helen Ebaugh’s de-conversion stages appropriate for the study of conversion and de-conversion to and from Islam? It was found that those who enjoyed being Muslims were able to create a balanced British Muslim identity by negotiating and applying their own western values to their understanding of The Prophet Muhammad’s biography and The Quran, and integrated Islamic values into their own environments and everyday lives that were free from foreign cultural practices. It was important to understand what they were expecting to benefit from Islam and how they later perceived, practised, expressed and understood their new faith and identities as British Muslims. The study also examines how converts deal with Islamophobia and extremism, and how Islamic conversions can be perceived as a threat to White British identity, social class and values. The participants shared common difficulties regarding gender and racial discrimination, living among Muslims, identity development, marriage, parenting, Muslim culture, isolation, integration and practising Islam, but at different levels, and with differing consequences. The sacrifices, challenges and consequences faced by some individuals as a result of a de-conversion are explored, which includes living with hidden identities as ‘closeted disaffiliates’ out of fear of abuse and stigmatisation.
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Niwano, Hiroshi Munehiro. ""Being in love" : religious conversion in Bernard Lonergan and the Lotus Sutra /." Rom, 2007. http://opac.nebis.ch/cgi-bin/showAbstract.pl?sys=000253520.
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Winchester, Daniel A. "Practicing the faith conversion and the construction of a Muslim religious identity /." Diss., Columbia, Mo. : University of Missouri-Columbia, 2006. http://hdl.handle.net/10355/5923.
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Thesis (M.A.)--University of Missouri-Columbia, 2006.The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file (viewed on September 14, 2007) Includes bibliographical references.
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McMurphy, John Randolph. "The relation of religious conversion type and attributional dispositions to identity status /." The Ohio State University, 1988. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487587604132174.
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Vannier, Marie-Anne. "Creatio, conversio, formatio chez Saint Augustin." Paris 4, 1990. http://www.theses.fr/1989PA040133.
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L'interprétation augustinienne de la création s'articule autour du schème creatio, conversio, formatio. Son originalité tient non seulement à l'expérience d'Augustin, mais aussi à la vigueur de sa pensée qui a su dégager, par ce schème, les grandes orientations d'une ontologie théologale : d'où les deux parties de notre recherche. La première reprend la genèse de ce schème dans la vie d'Augustin : la découverte de la réalité de la création dans un cadre qui lui est pourtant étranger : le néoplatonisme, la mise en œuvre de l'idée de création au cours de la polémique anti-manichéenne, la compréhension, grâce à l'hexaemeron, du lien indissociable entre creatio et formatio. Ce schème situé dans son contexte, nous avons étudié, dans une seconde partie, chacune de ses composantes, telles qu'elles ressortent des cinq commentaires sur la genèse : le libre don de l'être par le créateur (impliquant la création de nihilo), la constitution de l'homme par la conversion, qui suppose l'exercice de la liberté (dont l'attitude de la conscience par rapport au temps représente l'analogon), l'accomplissement de l'être humain par la formatio, réalité dont Augustin ne donne pas de définition précise, mais qu'il suggère par les métaphores de l'illumination et du repos en dieu. Ainsi esquisse-t-il une ontologie théologale, sans en employer le termeAugustine's understanding of creation is crystalized by the scheme creatio, conversio, formatio. Its novelty does not only come from Augustine’s experience, but also from the strength of his thought which, through this scheme, knew how to open the main lines of his "ontologie theologale": thus the two parts of this work. The first follows the genesis of this scheme in Augustine’s life: the discovery of the reality of creation in a framework where the idea does not exist: neoplatonism, the use of this idea during anti-manichaean controversy, the understanding, through hexaemeron, of the undissociable bond between creatio and formatio. After having put the scheme in its context, we have studied, in a second part, each of its component, as they appear in the five genesis' commentaries : the free gift of being by the creator (including creation de nihilo), the constitution of human being by the conversion, which supposes the use of freedom (which is also represented by the attitude of consciousness towards time), the realization of human being by formatio, a reality which Augustine does not exactly define, but that he suggests by the metaphors of illumination and of rest in god. Thus he outlines his "ontologie theologale", but without…
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Schröder, Anna-Konstanze. "Konversionserleben als Schnittpunkt der psychologischen und soziologischen Forschungsperspektive auf den Konversionsprozess." Doctoral thesis, Universitätsbibliothek Leipzig, 2014. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-141643.
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Der Gegenstand dieser Dissertation sind Konversionsprozesse von Angehörigen der Evangelischen Landeskirchen in Deutschland (EKD); insbesondere geht es um die Art und Weise, wie Menschen die Veränderung ihrer Persönlichen Religion erleben. Die Theorie ist aus der religionssoziologischen, religionswissenschaftlichen und religionspsychologischen Konversionsforschung der letzten 100 Jahre abgeleitet und mittels quantitativer Verfahren geprüft worden.
Drei Ergebnisse sind für die Arbeit zentral:
1. Anstatt Mitglieder devianter religiöser Gruppen zu befragen und die Motivlagen zur Mitgliedschaft zu erforschen, bilden Aussagen von Angehörigen der Evangelischen Kirchen in Deutschland die Datengrundlage. Auch bei ihnen ist nachweisbar, dass Konversionen zu biographischen Rekonstruktionen führen, die sich an der Norm der Religionsgemeinschaft orientieren. In der EKD ist das normative Spektrum breit, sodass hier Konversion sowohl als plötzliche (radikale) Veränderung als auch als gradueller Wandel sowie als unbewusster Prozess im Laufe der Biographie erlebt wird.
2. Über die biographische Rekonstruktion des Vorher-Nachher-Unterschieds der veränderten Persönlichen Religion hinaus sollten die Befragten angeben, als wie intensiv oder umfassend sie diese Veränderung erlebt haben. Anhand der Daten lässt sich zeigen, dass bei einem intensiveren Veränderungserleben auch die persönliche Religion zentraler für die Lebensvollzüge ist.
3. Die quantitativen Methoden haben es ermöglicht, sowohl die soziale Normzuordnung als auch das psychische Intensivierungserleben in ihrer Bedeutsamkeit für die Erklärung von Konversionsprozessen zu vergleichen. Beide Zugänge ergänzen einander in Abhängigkeit der Fragestellung: Die Zuordnung zur sozial normierten Erlebensweise der Konversion ist der stärkere Prädiktor für die biographsiche Rekonstruktion, die erlebte Intensität der Verändung ist der stärkere Prädiktor für den Zentralität der Persönlichen Religion (außer für den seltenen plötzlichen Konversionstyp). Allerdings trägt der jeweils andere Prädiktor zusätzlich zur Varianzaufklärung der jeweiligen zu erklärenden Variable bei.
In einem umfassenderen Rahmen wird für die Religionswissenschaft diskutiert, dass religionssoziologische Theorieansätze sinnvoll und notwendig durch religionspsychologische ergänzt werden sollten.
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Camilli, Coralie. "Messianisme, violence et conversion." Thesis, Paris Est, 2016. http://www.theses.fr/2016PESC0011.
Full textAbstract:
Notre recherche s’autorise d’une réflexion sur le messianisme continûment menée à partir des sources juives, essentiellement bibliques et talmudiques. Depuis cet indispensable point de départ, elle s’interroge centralement sur la possibilité d’une conversion de la violence en tout autre chose qu’elle-même, à savoir en droit, dès lors que celui-ci est entendu à la lumière du droit hé-braïque, c’est-à-dire ouvert sur son propre au-delà. Cette ouverture est ici comprise à partir du temps et de la loi, de leur relation. Car le juridique et le messianique s’entre-confortent, moyennant toute une série de mises au point et de clarifications quant à leurs temporalités propres. Le messianisme ap-paraît ainsi au fil de notre investigation comme un défi conceptuel par où tentent de s’articuler les particularités de l’existence historique, les exigences politiques et les promesses prophétiques. Il permet ainsi d’engager une ré-flexion originale et singulière sur l’Etat, la politique, l’histoire, les rapports entre le religieux et ses formes sécularisées, le droit et la vieOur thesis develops a reflection on the messianism continuously led from the Jewish, essentially biblical and talmudic sources. Since this essential starting point, we think here about the possibility of a conversion of the vio-lence in something quite different that itself, namely right or law, since this one is understood in the light of the Hebraic right, that is opened on his own beyond. This opening is understood here from time and law, from their rela-tion. Because the legal and the messianic enters consolidate, as a result of a whole series of clarifications and clarifications as for their appropriate tem-porality. The messianism so appears in our investigation as a theoretical challenge, which try to articulate the peculiarities of the historic existence, the political requirements and the prophetic promises. He so allows to have an original and singular reflection on State, politics, history, the relation-ships between religion and its secularized forms, right and life
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Matteson, Gretchen. "Recruitment and conversion in a religious social movement : the case of feminist Wicca." Connect to resource, 1988. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1240487499.
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Ahn, Shin. "From conversion to transformation : a religious interpretation of Yun Chi-ho (1865-1945)." Thesis, University of Edinburgh, 2006. http://hdl.handle.net/1842/18044.
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This thesis examines Yun Chi-ho’s (1865-1945) life and thought in a historical context from a religious perspective. Previous dominant interpretations, such as nationalistic, confessional, psychological, and sociological, largely ignored the religious dimension of Yun’s life and work, and created contradictory images of Yun as “traitor”, “hero”, or “victim”. In contrast, the thesis argues that Yun was a religious pilgrim who committed himself to Christianity and the process of reconciliation between divided Koreans in the midst of political turmoil and Japanese colonial oppression (1910-1945). By analyzing Yun’s diaries and letters, as well as biographies and other secondary sources, the thesis focuses on the following three main themes. First, Yun’s concept of Christian mission was very different from his contemporaries in that he rejected sudden conversion through understanding theological dogma or preaching the Christian message without social engagement. Rather, emphasizing spirituality and faith in action, he advocated gradual transformation through Christian education and unity in the Church. Secondly, as a lay theologian concerned with public issues, Yun sought to construct a new Korean identity, engaging with contemporary political issues in the colonial context. He clearly collaborated with Japanese colonialists, which tarnished his earlier reputation as a leader of democracy and the independence movement. His appeal for reconciliation between Koreans and Japanese was not a desire to be assimilated into one Japanese entity but a call for harmony and equality between different races with distinct identities. Thirdly, Yun was a reformer and contextual theologian, accusing Western missionaries of arrogance and insensibility to indigenous Korean culture. Introducing new horizons to indigenous traditions, he argued that people of the West and the East should learn from each other with respect and love because they were both sinful before God.
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Goodwin, Louise. "Time for change : a study of religious conversion and self-identity in prison." Thesis, University of Sheffield, 2002. http://etheses.whiterose.ac.uk/14834/.
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This thesis provides a sociological analysis of religious conversion in prison. In depth-interviews were conducted in order to obtain accounts of prisoners' experiences and subjective perceptions of conversion. Four main research objectives are addressed. Firstly, questions about prisoners' identity are considered. Secondly, the social processes involved in religious conversion are analysed, paying particular attention to the meaning of religious conversion for prisoners. Thirdly, an analysis of the role of religion in the everyday lives of converts is provided. Lastly, the process of personal change that accompanies conversion is discussed, to enhance the analysis of self-identity and personal change more generally. The way in which prisoners' self-identity was questioned prior to conversion is discussed. The importance of experiences other than imprisonment in this process is particularly highlighted. This thesis emphasises the role of both reflective and interactive processes in religious conversion. The ways in which self-reflection led to a contemplation of religious ideas is highlighted, as is how participation in religious activities drew individuals into religious life and belief These considerations are placed within the context of prison life. The role of religion in the everyday lives of prisoners is explored. In particular, the role of religion in enabling inmates to transcend the restrictions of the prison environment, and reconceptualise themselves and their lives, is highlighted. Although the thesis is about religious conversion within the particular context of the prison, changes in self-identity and behaviour are viewed more widely. The analysis highlights the ways in which self-identity is negotiated in everyday life, and emphasises the dual roles of self reflection and interaction in its construction and maintenance.
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Fyfe, Aileen Kennedy. "Industrialised conversion : the Religious Tract Society and popular science publishing in Victorian Britain." Thesis, University of Cambridge, 2000. https://www.repository.cam.ac.uk/handle/1810/270409.
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Coyle, Philip E. ""The Customs of our Ancestors": Cora Religious Conversion and Millenarianism, AD 1722-2000." University of Arizona, Department of Anthropology, 1996. http://hdl.handle.net/10150/110871.
Full textAbstract:
Using documentary and ethnographic information, an analogy is drawn between conquest-period (ca. 1722) and contemporary political and religious institutions among the Cora (Nayari) people of the Sierra del Nayar in the Sierra Madre Occidental of Mexico. Fundamental to these political and religious institutions-then and now-is the idea that the deceased elders of the Cora people continue as active agents in the lives of living Coras, particularly as the seasonal rains. Based on this analogy, an inference is extended from contemporary attitudes of Cora people in the town of Santa Teresa toward the political and religious customs that mediate their relationships with these deceased ancestors,
to the possible attitudes of Cora people toward their religious customs at the time of the Spanish conquest of the region. Millenarian fear, an anxiety that is widespread in Santa Teresa as contemporary Coras confront their own failure to adequately continue the customs of their ancestors, is inferred to have been a motivating factor in the Cora's acceptance
of Catholic religious customs during the colonial period of their history.
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Hathamart, Phaitoon. "A dynamic process of Christian conversion a study of conversion among the Southeast Asians in the Twin Cities /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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Ghezzi, Andrea. "Tra cattolici e protestanti maya. Het’z mek’, iniziazioni e conversioni in un villaggio dello Yucatán (Messico)." Thesis, Paris 10, 2011. http://www.theses.fr/2011PA100026.
Full textAbstract:
Dans un village du Yucatán la majorité de la population s’est récemment convertie au protestantisme. Cette situation a contraint à une redéfinition de certains éléments de la culture locale et de ses pratiques rituels. Une rédefinition qui se réalise, d'une coté dans le refus du système d'orientement culturel, des pratiques rituelles et de l'organisation catholiques et, de l'autre coté, d'une maintenance selective et dans une remodulation de certains de ses termes. L'het'z mek, une pratique rituelle «traditionnelle», est aussi célébrée par les protestants sur la base de l'accent mis sur ses fonctionnalités par rapport au developpement physique et corporel associé à une intervention « orthopédiques ». Le parcour de l'initiation du chaman est par contre fortement contrasté à travers l'utilisation de la rhétorique des recits de conversion au protestantismeIn a Yucatan village, the main population has recently converted to Protestantism. This situation brought to a redefinition of some elements of local culture and its practical rituals . This process of redefinition, which is realized partly by rejecting the cultural system, practices and rituals of the Catholic organization, and, partly, by a selective manteinance and a reshaping of some of its terms.The het'z mek ', a ritual "traditional" practice, is also celebrated by Protestants on the basis of the emphasis on its functionality over the physical body associated with an "orthopedic" intervention. The shaman's initiation path is rather strongly contrasted by the use of the rhetoric of conversions tale to Protestantism