Conversion Motifs Among British Converts to Islam

Köse, Ali̇; Loewenthal, Kate M.

doi:10.1207/s15327582ijpr1002_03

Cited by 32 publications

(29 citation statements)

References 4 publications

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“…En otros casos, los conversos ejercen el papel de cristianismo, ya que ambas son religiones monoteístas. Algunos trabajos en relación con el islam son: Köse y Loewenthal (2000) y, en el caso mexicano, Cañas Cuevas (2011). "agentes" primordiales para la transformación de su mundo transcendente (Straus 1976), como los miembros de la sg.…”

Section: Problemática Y Metodologíaunclassified

¿Por qué me convertí? ¿Por qué se convirtieron? Los budistas Soka Gakkai en Mérida, Yucatán

May

2017

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El estudio de la presencia del budismo en México está en sus comienzos, como parte de la diversidad budista encontramos a la Soka Gakkai (SG). Este artículo tiene el objetivo de exponer los motivos de conversión en los miembros de la SG de Mérida, desde la perspectiva subjetivista y objetivista. A partir del modelo de estudio de Marzal, indagamos la forma de contacto entre los conversos y la organización. Además, exploramos las razones personales de conversión y las que se desprenden del análisis socioantropológico. Esto permite conocer una de las formas de integración de los budismos en sociedades ajenas a su origen.

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Section: Problemática Y Metodologíaunclassified

¿Por qué me convertí? ¿Por qué se convirtieron? Los budistas Soka Gakkai en Mérida, Yucatán

May

2017

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“…Despite controversy, however, the Murabitun movement appears firmly established and enjoys some success in attracting new converts in most places. In Britain, for instance, the movement remains one of the most successful Islamic da'wa groups (see Köse 1996;Köse and Loewenthal 2000). 9.…”

Section: Notesmentioning

confidence: 99%

Gold for a Golden Age: Sacred Money and Islamic Freedom in a Global Sufi Order

Bubandt¹

2009

Social Analysis

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Global protest is changing. In the 1980s and 1990s, single-cause forms of protest to save the whale, protect the rain forest, or advocate indigenous rights increasingly replaced the lifelong loyalties that people had previously demonstrated through class-based, unionized forms of protest. This article argues that we may now be seeing a second shift in global protest that combines personal sub-politics with a collective, religious vision. I will illustrate how twists in political geo-politics and modernity have allowed for the emergence of not only religious forms of social movements but also religious forms of global protest. An analysis of the paradoxical links between faith and finance in the Murabitun movement, a global Sufi brotherhood of converts to Islam from Europe, Africa, and the United States, provides the basis for the argument.

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“…With more than 1.3 billion adherents, Islam has been virtually ignored in conversion studies (there is, fortunately, a growing literature), but in psychology and sociology, very few studies have been done (see, e.g., Kose 1996;Kose and Loewenthal 2000;McGinty 2006;Rouse 2004;Peek 2005). Even anthropologists have devoted little time to the so-called major religious traditions of the world, and have, rather, focused on indigenous religions or so called primal religions (exceptions include Buckser and Glazier 2003;McGinty 2006;Hefner 1993).…”

Section: Globalization Of Conversion Studiesmentioning

confidence: 99%

Conversion Studies, Pastoral Counseling, and Cultural Studies: Engaging and Embracing a New Paradigm

Rambo

2009

Pastoral Psychol

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This paper is an invitation to explore ways in which the study of conversion, pastoral counseling, and cultural studies may be mutually enriching. The author will provide a survey of contemporary conversion studies with the goal of encouraging pastoral counselors and psychotherapists to include the study of conversion as an integral part of their agenda. It will also suggest means by which the field of pastoral counseling may be beneficial to conversion scholars during a time when the study of conversion is not only enjoying a rebirth of interest, but also an astonishing transformation of meanings, methods, and paradigms. Since conversion studies, once the province of evangelical Christians and rather specialized scholars in the psychology and sociology of religion, now involve anthropologists, historians, theologians, religious studies researchers, and new approaches to the phenomenon within psychology and sociology have emerged, this paper will explore some of these developments. It is time for pastoral theologians and pastoral counselors to re-engage both the phenomenon and study of conversion. It will also argue for an interdisciplinary approach inclusive of various perspectives, one that focuses on specific domains of research and theoretical critique and refinement.The formative role of religion in both public and private life in many locations around the globe is no longer in doubt. With the resurgence of Islam in many parts of the world, the revitalization of Christianity in Africa, Latin America, and Asia, and the rise of a plethora of new religious movements, the rebirth of once moribund or static religions, and the awareness of these phenomena through almost instant communications media, scholars of religion are undertaking new approaches to the study of religion. How people change (indeed, how people are transformed) has become a topic of extensive debate and research.

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Conversion Motifs Among British Converts to Islam

Cited by 32 publications

References 4 publications

¿Por qué me convertí? ¿Por qué se convirtieron? Los budistas Soka Gakkai en Mérida, Yucatán

¿Por qué me convertí? ¿Por qué se convirtieron? Los budistas Soka Gakkai en Mérida, Yucatán

Gold for a Golden Age: Sacred Money and Islamic Freedom in a Global Sufi Order

Conversion Studies, Pastoral Counseling, and Cultural Studies: Engaging and Embracing a New Paradigm

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