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Journal articles on the topic 'Religious conversions'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Ni Made, Yunitha Asri Diantary, and I. Wayan Sunampan Putra. "Pola Interaksi Masyarakat Pasca Konversi Agama di Desa Lokapaksa Kecamatan Seririt Kabupaten Buleleng." Kamaya: Jurnal Ilmu Agama 6, no. 4 (2023): 442–56. https://doi.org/10.37329/kamaya.v6i4.2688.

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This research is one of the studies that focuses on patterns of community interaction after religious conversions in Lokapaksa Village, Seririt District, Buleleng Regency. The reason for conducting this research was due to religious conversions that did not cause conflict during post-religious conversions. People who convert to religion can actually be accepted by the previous religious community. The purpose of this study is to explain the pattern of community interaction post-religious conversion in Lokapaksa village. This type of research is qualitative research with primary and secondary d

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Lal, L. David. "In Search of a Utopian Society: Situating ‘Dalit’ Conversions in Contemporary India." CASTE / A Global Journal on Social Exclusion 4, no. 2 (2023): 288–305. http://dx.doi.org/10.26812/caste.v4i2.503.

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Religious conversions, particularly those originating from marginalized communities, have been a subject of scholarly investigation in colonial and post-colonial India. Dalit conversions, in particular, have been examined not only as an attempt in exercising freedom of conscience but also as an act encompassing various dimensions. The existing body of literature on Dalit conversions has recognized them as instances of social protest, group assertion, a direct challenge to caste-based dominance, the pursuit of egalitarianism, and the quest for self-respect. Although discussions surrounding Dali

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3

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 (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 th

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Kandil, Ehsan. "The Transformation of Sacred Spaces: Examining the Consequences of Forced Religious Conversions on Heritage Sites." International Journal of Research and Innovation in Social Science VIII, no. VIII (2024): 4297–301. http://dx.doi.org/10.47772/ijriss.2024.8080328.

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This study examines the repercussions of forced religious conversions on heritage sites, with a focus on the transformation of Hagia Sophia and the Shah Ramzan Mahi Savar Shrine. Utilizing secondary data analysis and literature review, the research investigates the effects of such conversions on religious harmony and tensions.The conversion of Hagia Sophia into a mosque in 2020 and the change of the Shah Ramzan Mahi Savar Shrine into a Hindu temple in 1990 are analyzed as case studies to underline the intricate complexities and outcomes of altering the function and ownership of religious sites

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Plummer, Marjorie Elizabeth. "Converting Nuns: Religious Diversity in Convent Congregations during the Long Seventeenth Century." Journal of Early Modern Christianity 12, no. 1 (2025): 99–123. https://doi.org/10.1515/jemc-2025-2005.

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Abstract Conversions of professed nuns certainly jeopardized the fragile agreements in convent congregations and territories forged during the sixteenth century and the formal parity agreements in the late seventeenth century. In the more rigid post-Westphalian confessional landscape, the formal and public conversion or reconversion of even a single nun, like her departure, in a multiconfessional convent became an active concern for congregations and rulers alike. This essay will explore the rhetorical, spiritual, pragmatic and community dynamics in convent conversions and reconversions and ar

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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 (2017): 80–85. http://dx.doi.org/10.15688/jvolsu7.2017.1.9.

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Rousselet, Kathy. "Les conversions à l’orthodoxie en Russie postsoviétique." Slavica Occitania 41, no. 1 (2015): 129–48. https://doi.org/10.3406/slaoc.2015.1039.

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Conversions to Orthodox Christianity in post-Soviet Russia A large number of studies demonstrate that religious life was highly developed at the end of the 1980s in Russia. Beyond this, analysis of conversions is still a complex question because they concern an intimate register. The variety of biographical paths seems endless. Meanwhile, the stories of conversion are widely stereotyped. In the current theoretical debates, the question often arises of a radical change that is said to accompany the conversion. Some anthropologists, who generally have worked on charismatic and Evangelical Protes

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Sadiani, Sadiani, Akhmad Supriadi, and Ahmad Fikrianor. "Pola Pembinaan Muallaf Dayak di Kalimantan Tengah." NALAR: Jurnal Peradaban dan Pemikiran Islam 7, no. 1 (2023): 109–37. http://dx.doi.org/10.23971/njppi.v7i1.7224.

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This article aims to analyze the model of religious guidance for Muallaf and the various problems faced in the guidance process after religious conversion to Islam, especially among the Dayak tribal community of Central Kalimantan. This article is a descriptive qualitative study of the nature of a field study. The data was collected through purposive sampling, with interview and documentation techniques. The subjects of this research were employees at the Ministry of Religion, religious guides, and mentors of Muallaf. The research locations were conducted in three Central Kalimantan districts:

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Drury, Abdullah. "Religious conversions in the Mediterranean world." Islam and Christian–Muslim Relations 25, no. 4 (2014): 526–28. http://dx.doi.org/10.1080/09596410.2014.924220.

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10

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

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11

Mercadante, Linda A. "Italian-American Immigrants and Religious Conversions." Pastoral Psychology 60, no. 4 (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 unde

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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 (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

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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 organisati

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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 (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 e

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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

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Murray, Alex. "Havelock Ellis and Decadent Conversion." Christianity & Literature 73, no. 1 (2024): 59–79. http://dx.doi.org/10.1353/chy.2024.a925054.

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Abstract: Many Decadent writers of the fin de siècle underwent religious conversions, yet the frameworks we have for reading those conversions tend to focus on sexuality and continuity. This essay argues that Havelock Ellis can offer us an alternative means of reading conversion as a much more fundamental revolution of the self’s relationship to the universe. Drawing on Ellis’s literary criticism, his writing on religion, and his biography, and also on William James and Charles Taylor, I develop an understanding of Decadent conversion that is far more capacious and transformational.

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Hakim, Bambang Amir Al. "Chinese Ethnicity and Islamic Conversion: A Sociological Study of Behavioral Meanings of Islamic Conversion." SCHOOLAR: Social and Literature Study in Education 2, no. 4 (2023): 235–37. https://doi.org/10.32764/schoolar.v2i4.3639.

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Behavior Changing religions or changing religious beliefs or better known as religious conversions often occur in human social life. This is done in order to seek true happiness by establishing a new choice of belief (religion). Such phenomena often occur among the public, including the Chinese community, including at the Indonesian Hajj Muhammad Cheng Hoo Mosque complex in Surabaya. There it is often witnessed the phenomenon of people changing religions or religious beliefs or what is called the conversion from non-Muslims to Muslims, from non-Muslims to adherents of Islam. The phenomenon of

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19

Balazs, Zoltan. "Phenomenology of Conversion: John H. Newman and Aurel Kolnai." Religions 14, no. 8 (2023): 1022. http://dx.doi.org/10.3390/rel14081022.

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This essay considers J. H. Newman’s and Aurel Kolnai’s conversions from a phenomenological point of view. Newman’s conversion or conversions are often cited as classic examples, though he was reluctant to use this notion, preferring to see his journey as a long process, an account of which is provided in his Apologia Pro Vita Sua. His Grammar of Assent is less often cited in this context, but it helps more to make sense of conversion as an experience. Kolnai was a phenomenologist himself. He also provided a personal account of his conversion in his autobiography. The two thinkers’ reflections

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Damanhoury, Kareem El. "Fighting Religious Extremism with Faith-Based Entertainment-Education: The Portrayal of isis in Arab Drama." Journal of Religion, Media and Digital Culture 11, no. 2 (2023): 171–97. http://dx.doi.org/10.1163/21659214-bja10070.

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Abstract isis’s media projected the group’s vision of an Islamic utopia upon declaring its so-called Caliphate in 2014. In response, many counter-messaging campaigns have emerged. Although many examine isis’s media and anti-extremism interventions, very few assess faith-based initiatives in Arab countries. Integrating two bodies of scholarly literature on religious and political conversions and entertainment-education, this study explores al-Siham al-Marika, a faith-based Arab drama portraying life under isis. The study uses mixed-methods to analyze the show’s religious underpinnings, the depi

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Chen, Carolyn. "Remarks on Getting Saved in America: Taiwanese Immigration and Religious Conversion." Buddhist-Christian Studies 43, no. 1 (2023): 247–51. http://dx.doi.org/10.1353/bcs.2023.a907582.

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abstract: This article reflects Carolyn Chen's remarks at the Buddhist-Christian Studies panel on her book, Getting Saved in America: Taiwanese Immigration and Religious Conversion (Princeton, 2008) at the 2022 American Academy of Religion Annual Meeting in Denver, Colorado. The article embeds the book's study of Taiwanese immigrant conversions to evangelical Christianity and Buddhism within larger patterns of migration, religious community, and ethnic formation in American history.

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Dewhurst, Kenneth, and A. W. Beard. "Sudden religious conversions in temporal lobe epilepsy." Epilepsy & Behavior 4, no. 1 (2003): 78–87. http://dx.doi.org/10.1016/s1525-5050(02)00688-1.

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23

S.T, Neethu. "Legal Thresholds on Religious Conversions in India." Journal of Legal Studies & Research 09, no. 02 (2023): 119–26. http://dx.doi.org/10.55662/jlsr.2023.9201.

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The Indian debate over religious conversion has been going on for centuries. However, mutual understanding between conversion supporters and opponents has not advanced much. Religious conversion has become the subject of passionate debate in contemporary India. From the early 20th century onwards, it has surfaced again and again in the political realm, in the media, and in the courts. During the last few decades, the dispute has attained a new climax in the plethora of newspapers, journals, and books whose pages have been devoted to the question of conversion. Apparently, a large group of Indi

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Ramachandran, Jayakumar. "Conversion Agenda and Secularism: An Analysis from Christian Missions in India and Nepal." Mission Studies 34, no. 3 (2017): 345–68. http://dx.doi.org/10.1163/15733831-12341523.

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Abstract This article is an attempt to understand how Hindus perceive and respond to the conversions of people in India and Nepal to Christian faith and to find a way in which the evangelicals may fulfill their mission mandate in a pluralistic context in which conflicts and challenges are imbedded. For this purpose, a panoramic presentation of the political realities, classified communities of Hinduism, Islam, and Christianity, and the views and perceptions of Hindus, Muslims, and Christians toward conversions in India and Nepal, is presented in the first part. This section is followed by a th

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STROUMSA, Sarah. "Between Acculturation and Conversion in Islamic Spain The case of the Banū Ḥasday". Mediterranea. International Journal on the Transfer of Knowledge, № 1 (1 березня 2016): 9. http://dx.doi.org/10.21071/mijtk.v0i1.5171.

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The High Middle Ages in Islamic Spain (al-Andalus) is often described as a golden age in which Jews, Christians and Muslims lived in harmony. The attested dynamics of conversions to Islam disturb this idyllic, static picture, revealing the religious and social pressures exerted on the religious minorities. The different reactions of the Jewish and Christian communities of al-Andalus to these pressures allow us to refine our understanding of conversion in the Medieval Islamic world. A close examination of the Jewish family of Banū Ḥasday shows more nuances and ambivalence than ‘conversion’ norm

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Owens, Alexandra. "Protecting Freedom of and from Religion: Questioning the Law's Ability to Protect Against Unethical Conversions in Sri Lanka." Religion & Human Rights 1, no. 1 (2006): 41–73. http://dx.doi.org/10.1163/187103206777493401.

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AbstractIn recent years, the issue of improper and unethical conversions has attracted much attention in Sri Lanka. The issue is a highly emotive one, with members of the majority Buddhist population calling for measures to protect their religion from 'threats' from other minority religions, and members of these other religious groups expressing growing feelings of discrimination and unequal treatment. This article examines recent case law in the field of unethical conversions in Sri Lanka. An analysis of the decisions of Sri Lanka's Supreme Court relating to the incorporation of Christian org

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Stiles Maneck, Susan. "The Conversion of Religious Minorities to the Bahá’í Faith in Iran: Some Preliminary Observations." Journal of Baha’i Studies 3, no. 3 (1991): 35–48. http://dx.doi.org/10.31581/jbs-3.3.4(1991).

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In the period between 1877–1921 significant numbers of non-Muslims converted to the Bahá’í Faith in Iran. This was an essential development, for the emergence of the Bahá’í Faith as an independent religion possessing a distinct identity apart from Islam. These conversions were largely confined to the Zoroastrian and Jewish communities and did not involve Iran’s largest religious minority, the Christians. This study attempts to address some of the factors that were involved in this conversion process. These will include the manner in which Bahá’ís made the transition from Islamic particularism

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Halama, Peter, and Júlia Halamová. "Process of Religious Conversion in the Catholic Charismatic Movement: A Qualitative Analysis." Archive for the Psychology of Religion 27, no. 1 (2005): 69–91. http://dx.doi.org/10.1163/008467206774355385.

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The study deals with a religious conversion of members of the Catholic Charismatic movement. This movement is characterised by the integration of those aspects of spirituality, which draw on traditional religious life as well as on the spirituality of new religious movements. The consensual qualitative research was used for analyses of thirty stories of personal conversions from the members of this movement. The stories were described in a public bulletin, published by the movement. They were analysed in regard to the precedents of conversion, course of conversion and the consequences of conve

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Johnson, Todd M., and Gina A. Bellofatto. "Migration, Religious Diasporas, and Religious Diversity: A Global Survey." Mission Studies 29, no. 1 (2012): 3–22. http://dx.doi.org/10.1163/157338312x637993.

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Abstract Vast efforts are put into the collection of statistics in every country of the world relating to religious adherence. Quantitative tools in the context of demography – births, deaths, conversions, defections, immigration, and emigration – provide a comprehensive view of demographic changes in religious diasporas, which are created by the migration of people worldwide. Utilizing the taxonomies of religions and peoples from the World Christian Database (WCD) and World Religion Database (WRD), a preliminary examination of religious diasporas shows 859 million people (12.5% of the world’s

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Czimbalmos, Mercédesz. "Rites of Passage: Conversionary in-Marriages in the Finnish Jewish Communities." Journal of Religion in Europe 14, no. 1-2 (2021): 1–27. http://dx.doi.org/10.1163/18748929-20211502.

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Abstract Debates over intermarriages and conversions are at the heart of Jewish concerns today. International studies outline a growing number of intermarriages or their considerations within several European countries and the United States. Yet, the Nordic context in general and the Finnish context specifically are understudied. The current study seeks to fill the gap in the existing research by contributing to the field of conversion studies in general and the research in Jewish intermarriages and conversions in particular in Europe and in Finland by analyzing newly gathered ethnographic mat

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Ngong, David. "Contesting Conversions in African Christian Theology: Engaging the Political Theology of Emmanuel Katongole." Mission Studies 36, no. 3 (2019): 367–90. http://dx.doi.org/10.1163/15733831-12341675.

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Abstract This article argues that Emmanuel Katongole’s theology focuses on contesting conversions in African Christianity. To him, conversions that have so far taken place in much of African Christianity, especially those informed by the theology of inculturation, have not adequately emphasized the formation of critical Christian social imagination that would challenge the violent politics of the postcolonial nation-state in Africa. The article engages Katongole’s theology by showing how his understanding of conversion aligns him with a form of African Christianity which he criticizes – the ne

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Gupta, Charu. "Intimate Desires: Dalit Women and Religious Conversions in Colonial India." Journal of Asian Studies 73, no. 3 (2014): 661–87. http://dx.doi.org/10.1017/s0021911814000400.

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Religious conversions by Dalits in colonial India have largely been examined as mass movements to Christianity, with an implicit focus on men. However, why did Dalit women convert? Were they just guided by their men, family, and community? This paper explores the interrelationship between caste and gender in Dalit conversions afresh through the use of popular print culture, vernacular missionary literature, writings of Hindu publicists and caste ideologues, cartoons, and police reports from colonial north India. It particularly looks at the two sites of clothing and romance to mark representat

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van den Brandt, Nella, Mariecke van den Berg, and Béracha Meijer. "Producing Authenticity, Difference and Extremism." Religion and Gender 13, no. 2 (2023): 115–40. http://dx.doi.org/10.1163/18785417-01302003.

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Abstract In this article, we explore the framing of religious converts by Dutch and Flemish newspapers in the period 1991–2017. We focus on the differences and commonalities in ways of talking about religious conversions to Christianity and Islam. Our approach is to probe the ‘figure’ of the convert: How is the religious convert framed and understood? We present a typology of figures of the religious convert emerging from our material, including the ‘authentic seeker’, the ‘exemplary believer’, the ‘cultural other’, the ‘victim’, the ‘opportunist’ and the ‘extremist’. This approach allows us t

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Nitsche, Martin. "Transformative Impact: The Environmental Significance of Religious Conversions." Open Theology 5, no. 1 (2019): 241–48. http://dx.doi.org/10.1515/opth-2019-0020.

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Abstract This paper concentrates on the transformative impact of religious conversions. I understand religious conversions here as all individual spiritual transformations that either create an essentially new religious experience or substantially intensify an existing religiosity. The transformative impact of these transformations consists not only in modifying life perspectives or values, but also (and more substantially) in altering the very structure of personal experience. They can even bring significant changes in the phenomenal character of individual life-worlds, which are then experie

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Brunner, Benedikt. "“Der verkehrte und doch widerbekehrte Thomas”: Ambiguities of Jewish Conversions and Christian Hebraism in Nuremberg around 1700." Journal of Early Modern Christianity 12, no. 1 (2025): 33–52. https://doi.org/10.1515/jemc-2025-2002.

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Abstract Jewish conversions to Lutheranism occurred in the imperial city of Nuremberg under specific cultural, religious, social and economic conditions, which were closely related to the question of the benefits for the local university in Altdorf. The article shows, by analysing a printed baptismal sermon, the efforts to convey certain religious and cultural norms that the baptizand was to take with him into his new life and that were also intended to illustrate the superiority of Christianity. It is significant that Michael of Prague turned his back on Protestantism again a few years after

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Yunus, Muhammad Yunus, Mohammad Mukhtasar Syamsuddin, and Septiana Dwiputri Maharani. "The Essence of Religious Conversion in the Perspective of Alfred North Whitehead's Philosophy of Processes." International Journal of Cultural and Religious Studies 3, no. 2 (2023): 67–75. http://dx.doi.org/10.32996/ijcrs.2023.3.2.9.

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This study aims to understand the essence of religious conversion from the perspective of Alfred North Whitehead's process philosophy. This type of research is library research. Data sources come from books and journal articles. The collected data is then analyzed by the method of philosophical hermeneutics with elements of personal description and reflection. The study found the following: (1) Religious conversion in the holistic model is a religious change that takes place over time and not a single event. Conversions are influenced by various interrelated variables. (2) In the meaning syste

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Nabila, Mutia Ainun, Riski Mayang Sari, and Khoiriyah Ulfa. "Konversi Agama di Kalangan Milenial." Sumbula: Jurnal Studi Keagamaan, Sosial dan Budaya 9, no. 2 (2024): 152–72. http://dx.doi.org/10.32492/sumbula.v9i2.522.

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This paper raises a story which is the experience of a person's conversion from the religion he adhered to since childhood which has been passed down from generation to generation and appears with a new religion, namely Felix Siauw. Felix Siauw is a convert who is now an ustadz who is active in preaching. Felix Siauw's journey of hijrah as a form of religious conversion went through quite a long stage. He was in a phase of anxiety about the presence of God, then went through a phase of God's presence in his life, which ultimately led him to the stage of religious conversion until he joined a r

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Nurlaili H., Musfiroh, Wati Nilamsari, Muhammad Shodiq, Mu'min Roup, and Mauidlotun Nisa. "Muallafah Muslimat NU Buleleng Bali Religious Tolerance and Moderation in a Hindu Society in Bali." Jurnal Penelitian Agama Hindu 9, no. 1 (2025): 158–71. https://doi.org/10.37329/jpah.v9i1.3944.

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Religious conversions made by Balinese people from Hinduism to Islam or to Islam are evidence of religious moderation in Hinduism. The interaction between the Hindu community of Buleleng and the Muslim community has created a new culture or cultural acculturation and even marriage which has an impact on religious conversion from Hinduism to Islam. This article aims to reveal the tolerance and moderation of Hinduism that has a major impact on the moderate social religious activities of Muslimat NU Buleleng so that a moderate Muallafah emerges. This research is a qualitative research with Anthro

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Ensor, Marisa Olivo. "Disaster Evangelism: Religion as a Catalyst for Change in Post-Mitch Honduras." International Journal of Mass Emergencies & Disasters 21, no. 2 (2003): 31–49. http://dx.doi.org/10.1177/028072700302100202.

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Although religion clearly plays an important role in framing the way people interpret and cope with disasters, religion is virtually absent in policy debates and disaster reconstruction planning. Researchers have also tended to neglect the role of religion as a source of emotional and social support, and a vehicle of community building and group and individual identity for affected populations. This paper examines the connection between post-disaster resettlement and reconstruction, and the changing religious beliefs and practices of the women and men of Morolica, a town in southern Honduras s

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Owen, Alexandra. "Using Legislation to Protect Against Unethical Conversions in Sri Lanka." Journal of Law and Religion 22, no. 2 (2007): 323–51. http://dx.doi.org/10.1017/s0748081400003933.

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The year 2006 marked the twenty-fifth anniversary of the Declaration on the Elimination of All Forms of Intolerance and of Discrimination Based on Religion or Belief. In her recent report to the United Nations General Assembly, Asma Jahangir, the U.N. Special Rapporteur on freedom of religion or belief, stated that despite the time that has elapsed since the Declaration was drafted, it “seems evident that contentious religious issues have not only evolved but also become more acute in many societies.” In a report submitted to the Commission on Human Rights in late 2004, the Special Rapporteur

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Veltman, David. "“Re-igniting the Soul like the Flame of a Candle between Two Doors”." Secular Studies 7, no. 1 (2025): 123–38. https://doi.org/10.1163/25892525-bja10086.

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Abstract In this article, I would like to problematize the continuing friendship between the Belgian twentieth century art critic Jan Walravens and the visual artist Felix de Boeck, despite their growing differences in religious orientation. The conversion of this art critic brought about profound changes in the framework that he used to evaluate the artworks by De Boeck. By describing the conversion careers of two other critics writing about the art of De Boeck, I will try to show something of the role that these conversions played in their evaluation of his art. It will be argued that their

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Lopez, Ariel. "Christian Conversions and Dutch Colonialism in Minahasa in the Nineteenth Century." Archipel 109 (2025): 87–102. https://doi.org/10.4000/144x7.

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The Christianization of Minahasa in the mid-nineteenth century is one of the most dramatic and important turning points in the region’s social and cultural history. The standard argument for these conversions focuses on the vaunted narratives of the pioneering Christian missionaries J.G. Schwarz and J.F. Riedel, who arrived in Minahasa in the 1830s. This essay, however, argues that the unforeseen effects of the liberalisation reforms of the Dutch colonial state and the long-standing readiness of ordinary Minahasans to convert have been under-recognized crucial factors in the mass conversions.

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Clément, Fabrice. "The Pleasure of Believing: Toward a naturalistic explanation of religious conversions." Journal of Cognition and Culture 3, no. 1 (2003): 69–89. http://dx.doi.org/10.1163/156853703321598581.

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AbstractFrom a cognitive point of view, the adhesion to religious beliefs, especially those involving adult subjects, are quite mysterious. Religious representations entail paradoxical claims that should imply skepticism or cautious doubts in any rational mind. Nevertheless, it is not rare that they prompt an act of total commitment from the converts. The aim of this paper is to propose a naturalist explanation of the conversion phenomenon. The argument relies on the postulated existence of an emotional signal selected by evolution to motivate the child to look for the underlying structure of

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Kalpagam, U. "Book Review: Conversions and Religious Identities in Colonial India." Cultural Dynamics 12, no. 2 (2000): 261–68. http://dx.doi.org/10.1177/092137400001200208.

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Yang, Fenggang. "Public Confessions: The Religious Conversions That Changed American Politics." Contemporary Sociology: A Journal of Reviews 52, no. 4 (2023): 330–32. http://dx.doi.org/10.1177/00943061231181317h.

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Widyawati, Fransiska. "Being a Muslim In a Catholic Family and Vice Versa: Religious Education in Mixed-Faith Families in Flores, Eastern Indonesia." Ulumuna 26, no. 2 (2022): 337–62. http://dx.doi.org/10.20414/ujis.v26i2.548.

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This study explores religious education and identity formation among families within mixed-faith families in Flores, Eastern Indonesia, specifically, Muslim-Catholic families. This ethnographic research observes and holds in-depth interviews with eight mixed-faith families comprising four to eight family members. This study finds that mixed-faith families continue to carry out the process of faith education and identity formation for all their members. However, the presence of family members with different religions gives a distinctive character because there are always negotiations, adaptatio

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Roer-Strier, Dorit, Roberta G. Sands, and Joretha Bourjolly. "Family Reactions to Religious Change: The Case of African American Women who Become Muslim." Families in Society: The Journal of Contemporary Social Services 90, no. 2 (2009): 220–26. http://dx.doi.org/10.1606/1044-3894.3877.

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This paper presents a study of family reactions to African American adult daughters’ conversions from Christianity to Islam. Examining qualitative data from interviews with Christian mothers and Muslim daughters in 17 family units, we explored reactions to a family member's religious conversion initially and over time. We also identified the specific challenges facing African American families when a daughter converts to Islam. We found a wide range of initial emotional responses to an adult daughter's conversion. Over time, the families showed marked changes, predominantly in the direction of

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Asmi, Rehenuma. "Everyday Conversions: Islam, Domestic Work, and South Asian Migrant Women in Kuwait." American Journal of Islam and Society 35, no. 3 (2018): 83–86. http://dx.doi.org/10.35632/ajis.v35i3.485.

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There is a tendency in academic literature to compare and contrast reli- gions to try to understand the motivations of the convert. What are the costs and benefits of conversion? What is gained and what is lost? Thinking in these utilitarian terms can lead to a focus on causality and materiality, rather than the metaphysical and ephemeral aspects of religious thought and practice. Furthermore, religious conversion to Islam is often mired in the same prejudices and stereotypes of the orient found in western and predominantly Judeo-Christian depictions of the Middle East, the region that Islam i

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Asmi, Rehenuma. "Everyday Conversions: Islam, Domestic Work, and South Asian Migrant Women in Kuwait." American Journal of Islamic Social Sciences 35, no. 3 (2018): 83–86. http://dx.doi.org/10.35632/ajiss.v35i3.485.

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There is a tendency in academic literature to compare and contrast reli- gions to try to understand the motivations of the convert. What are the costs and benefits of conversion? What is gained and what is lost? Thinking in these utilitarian terms can lead to a focus on causality and materiality, rather than the metaphysical and ephemeral aspects of religious thought and practice. Furthermore, religious conversion to Islam is often mired in the same prejudices and stereotypes of the orient found in western and predominantly Judeo-Christian depictions of the Middle East, the region that Islam i

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Zeldes, Nadia. "The Mass Conversion of 1495 in South Italy and its Precedents: a Comparative Approach." Medieval Encounters 25, no. 3 (2019): 227–62. http://dx.doi.org/10.1163/15700674-12340045.

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Abstract Forced mass conversions were relatively rare in the Middle Ages but they have a central place in both medieval narratives and modern historiography. A distinction should be made between conversions ordered by Christian rulers, and pressure to convert coming from popular elements. Some well-known examples of the first category are the baptism ordered by the Visigothic rulers in Spain and the forced conversion of the Jews in Portugal. The mass conversion of the Jews of the kingdom of Naples in 1495 belongs to the second category. The article proposes to analyze the causes leading to the

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