Conversion Motifs

Lofland, John; Skonovd, Norman

doi:10.2307/1386185

Cited by 238 publications

(174 citation statements)

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“…In the course of such reconnaissance, some individuals convert themselves in isolation from any interaction with devotees of the respective religion." 61 Lofland and Skonovd go on to describe five other conversion motifs to include the Mystical (a personally transformative epiphany, typically occurring as an abrupt event); Experimental (where a "seeker" connects with a group to try out the identity of group membership); Affectional (where conversion results either from strong emotional sentiment or from strong emotional bonds and attachments to others); Revivalist (a profound, emotionally-charged transformative experience occurring in the context of a crowd); and Coercive (akin to "brainwashing," this is a form of psychological coercion in which people are emotionally depleted, socially isolated from others, then subjected to intense group pressures and influences). The Mystical and Revivalist motifs have less resonance with the radicalization experience, but the Experimental and Affectional motifs are clearly prominent among persons known to have become radicalized into violent extremism, particularly into militant Islamist movements and terrorist cells.…”

Section: Conversion Theorymentioning

confidence: 99%

Radicalization into Violent Extremism I: A Review of Social Science Theories

Borum

2011

JSS

522

279

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In discourse about countering terrorism, the term "radicalization" is widely used, but remains poorly defined. To focus narrowly on ideological radicalization risks implying that radical beliefs are a proxy-or at least a necessary precursor-for terrorism, though we know this not to be true.Different pathways and mechanisms of terrorism involvement operate in different ways for different people at different points in time and perhaps in different contexts. This article explores the problems in defining radicalization and radicalism, and suggests that radicalization-and more specifically, involvement in terrorism-might best be viewed as a set of diverse processes. It goes on to review several potentially promising theories that might support further study of those processes, including social movement theory, social psychology, and conversion theory. Finally, it describes some possible frameworks for understanding how the processes might facilitate terrorism-related behavior. AbstractIn discourse about countering terrorism, the term "radicalization" is widely used, but remains poorly defined. To focus narrowly on ideological radicalization risks implying that radical beliefs are a proxy-or at least a necessary precursor-for terrorism, though we know this not to be true. Different pathways and mechanisms of terrorism involvement operate in different ways for different people at different points in time and perhaps in different contexts. This article explores the problems in defining radicalization and radicalism, and suggests that radicalization-and more specifically, involvement in terrorism-might best be viewed as a set of diverse processes. It goes on to review several potentially promising theories that might support further study of those processes, including social movement theory, social psychology, and conversion theory. Finally, it describes some possible frameworks for understanding how the processes might facilitate terrorism-related behavior.

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Section: Conversion Theorymentioning

confidence: 99%

Radicalization into Violent Extremism I: A Review of Social Science Theories

Borum

2011

JSS

522

279

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“…It is strongly concentrated on the normative dimension, defined by values like peace, love and tolerance, and justified by the tradition of Moroccan non-legalistic Islam. Nevertheless, juxtaposition here is not possible, since the main actors in this case are not hierarchical Sufi organisations, but rather what may be defined as "spiritual seekers", individuals, both males and females, searching for "ethical" Islam (Lofland & Skonovd 1981). Therefore, self-realisation, inner balance and spiritual peace also make up a part of the normative background in neo-Sufism:…”

Section: Neo-sufismmentioning

confidence: 99%

Facilitating Political Stability: Cohabitation of non-legalistic Islam and the Moroccan monarchy

Švedkauskas

2017

StOrE

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Focusing on the role of non-legalistic Islam (Sufism and popular Islam), this paper aims to provide an explanation for the distinctness of Morocco defined by increasing political stability and decreasing group grievances, contrasting with the situation in other countries of North Africa. Based on fieldwork carried out in March 2015, this study employs segmentary theory and the "Governance of Religion" approach in constructing an analytical model explaining cohabitation between the Moroccan monarchy and actors of non-legalistic Islam. Results of the research reveal that 1) actors of non-legalistic Islam in Morocco, though representing a variety of organizational structures and political orientations, can be divided into two groups: traditional vs. reformed non-legalistic Islam. 2) This religious distinction is important politically. For example, actors of traditional non-legalistic Islam can provide social services in the Moroccan periphery or create a background for regional "religious diplomacy". However, they are not able or willing to include members of the wider society. In contrast, actors within reformed non-legalistic Islam aim to mobilize new followers for political causes. 3) Consequently, the Moroccan monarchy seems to apply various governance tools in regulating or co-regulating these actors; these tools include, among other things, direct funding, the co-optation of leaders, and sanctions. Analysis shows that actors representing non-legalistic Islam are engaged in the social life of the country and that this engagement results in cohabitation with the Moroccan monarchy. As this paper argues, this cohabitation facilitates political stability and prevents an increase of group grievances.

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“…Lofland y Skonovd (1981) consideran necesario describir analíticamente la experiencia subjetiva de éstos; por tanto, propusieron la noción de "motifs of conversion" 7 , los cuales son los aspectos más memorables que orientan al sujeto a realizar una transformación personal, determinados por el grado de presión social, duración, nivel de afectividad y la secuencia entre la creencia y la participación. Los autores proponen seis motivos: 1) el intelectual, refiere a la búsqueda de información relativa a la doctrina religiosa que le interesa, como la lectura de libros, la asistencia a conferencias y la exploración por internet.…”

Section: Problemática Y Metodologíaunclassified

“…Igualmente, encontrar que el motivo de conversión es intelectual y experimental nos habla de un espíritu de búsqueda (Lofland y Skonovd 1981), como el testimonio de un joven.…”

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¿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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Conversion Motifs

Cited by 238 publications

References 0 publications

Radicalization into Violent Extremism I: A Review of Social Science Theories

Radicalization into Violent Extremism I: A Review of Social Science Theories

Facilitating Political Stability: Cohabitation of non-legalistic Islam and the Moroccan monarchy

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

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