Theorizing the Religious Habitus in the Context of Conversion to Islam among Polish Women of Catholic Background

Krotofil, Joanna; Piela, Anna; Górak-Sosnowska, Katarzyna; Abdallah‐Krzepkowska, Beata

doi:10.1093/socrel/srab002

Cited by 6 publications

(5 citation statements)

References 32 publications

(41 reference statements)

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“…These responses also highlight that developing a disposition for solitary practice is more effortless for some than others; Ameerah's ambiguous attitude to individual practice in particular echoes the protracted process of developing a religious disposition by Mahmood's participants (2005) who had to shape their bodies and minds into appreciation of certain practices through repeated practice. Intentionally reforming one's disposition to solitary practice could be interpreted as creation of a new religious habitus (Krotofil et al 2021)-in this case, a "Covid habitus". However, the emphasis on "positive value of subjective religious signification" that centers individual experience (Versteeg and Roeland 2012, p. 123) is not all-pervasive in our dataset.…”

Section: Embracing the New Socially Distanced Everyday And Affirming Solitudementioning

confidence: 99%

“I Discovered I Love to Pray Alone Too”: Pluralist Muslim Women’s Approaches to Practicing Islam during and after Ramadan 2020

Piela

Krotofil

2021

Religions

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Public health guidelines implemented during the COVID-19 pandemic have changed the way many people practice religion. In the realm of Islam, practices from the margins—attending online mosques and prayer groups, or praying alone—suddenly became commonplace. This paper addresses the question: What religious processes have become more evident among pluralist Muslim women during the pandemic? Based on 34 open-ended online surveys completed by pluralist Muslim women living chiefly in the USA and the UK, our analysis evidences the existence of four narratives that reflect fluctuations in the intensity and type of religious practice. The first and most prominent narrative in our dataset conveys enthusiastic embrace of social-distanced practices; the second describes a profound sense of aberration impossible to overcome in spiritual ways. The third highlights that for some Muslims, the pandemic brought no changes, as they continued to be isolated from their communities. The fourth is focused on an affirmation of a “remote” sociality experienced online. While some respondents acknowledge the increased individuation in their religious practice, they also find fulfilment in collective, if transformed, sociality. The changes in social interaction have led to a re-evaluation of salient aspects of their religious identity or, alternatively, highlighted longstanding modalities of exclusion.

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Section: Embracing the New Socially Distanced Everyday And Affirming Solitudementioning

confidence: 99%

“I Discovered I Love to Pray Alone Too”: Pluralist Muslim Women’s Approaches to Practicing Islam during and after Ramadan 2020

Piela

Krotofil

2021

Religions

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“…In other words, persistence and transformation can occur in the religious habitus' conversion process (Nur 2021). Previous studies have also shown that the process of cultural production across domains and cases is inseparable from the fields, the habitus, the agents' roles, and the available capital (Bok 2020;Jatmiko and Abdullah 2021;Krotofil et al 2021;Linda 2019;Reinhart 2017).…”

Section: Introductionmentioning

confidence: 99%

“…Among the few, research in the United States (US) examines religious activities carried out by two religious organizations (Bok 2020), indicating a prospect of cooperation rooted in capital ownership. Another research reviews religion as a field of cultural production (Krotofil et al 2021), for example, how changes in religious practices resulting from conversion factors spur cultural production. The findings show that the old habitus is not completely lost but forms a dialectic with the new.…”

Section: Introductionmentioning

confidence: 99%

The Field of Cultural Production among Religious Community in Higher Education Institution

Pertiwi

Nurcahyono²

2022

JSW (Jurnal Sosiol. Walisongo)

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The utilization practices of houses of worship in Benteng Pancasila Area of Universitas Sebelas Maret (UNS) campus can be seen as a field of cultural production by religious communities in an educational environment. This study uses a qualitative method with a case study to discover 1) how houses of worship on UNS Benteng Pancasila are utilized, 2) how agents use capital to shape cultural production, and 3) what social impacts are created. The results indicate that 1) the successfully constructed habitus leads to socio-cultural religious practices with academic nature, 2) agents instill values through narratives using cultural, social, and symbolic capital, and 3) the social impacts include inter-religious group integration, but the interaction within it is still limited. In this case, it was revealed that the social relations formed from the cultural production are still limited on the symbolic level.

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“…We discuss reasons for our respondents' conversion and how it affected their relationships with significant others in our other work:Krotofil et al (2021),Krotofil et al (forthcoming), and Abdallah-Krzepkowska et al (forthcoming).…”

mentioning

confidence: 94%

The Role of the Internet in the Formation of Muslim Subjectivity Among Polish Female Converts to Islam

Piela¹,

Krotofil²,

Górak-Sosnowska³

et al. 2022

CyberOrient

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In this article, we discuss the main arguments related to female Muslim converts' formation of a religious subjectivity in the context of studying Islam in online spaces. In distinguishing between Western and Eastern Europe, it is our purpose to highlight the significance of online sources for converts who inhabit geographic “peripheries” of Islam. After giving an overview of the literature that discusses Muslim subject formation among converts, we analyse 35 in‐depth, qualitative interviews with Polish female converts to Islam in reference to a theoretical framework that integrates Belenky et al.'s model of epistemological categories of knowledge and the concept of Muslim subjectivity formation. We argue that for the Polish female converts we interviewed, the process of acquiring and revising their knowledge about Islam, through online engagement with individuals, groups, texts, and multimedia content, is vital for developing an ontologically secure Muslim subjectivity.

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Theorizing the Religious Habitus in the Context of Conversion to Islam among Polish Women of Catholic Background

Cited by 6 publications

References 32 publications

“I Discovered I Love to Pray Alone Too”: Pluralist Muslim Women’s Approaches to Practicing Islam during and after Ramadan 2020

“I Discovered I Love to Pray Alone Too”: Pluralist Muslim Women’s Approaches to Practicing Islam during and after Ramadan 2020

The Field of Cultural Production among Religious Community in Higher Education Institution

The Role of the Internet in the Formation of Muslim Subjectivity Among Polish Female Converts to Islam

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