Religious Conversion and Kinship Cohesion

10.1558/32187 ◽  
2018 ◽  
Vol 2 (1) ◽  
pp. 27-45
Author(s):  
Audrey Allas
Keyword(s):  
Religious Identity ◽  
Religious Conversion ◽  
Ethnographic Study ◽  
Marriage Contracts ◽  
Conversion To Islam ◽  
Kinship Relations ◽  
Ethnographic Data ◽  
Muslim Communities ◽  
Over Time

This paper seeks to reveal the perceived significance of religious conversion in order to maintain social cohesion within British Pakistani Muslim kinship structures. The alternative to conversion is the prospect of re-structuring of kinship relations and social mores amongst British Pakistani Muslim communities, if indeed more individuals marry outside of Islam over time. Utilising ethnographic data, the author indicates that religious identity is meaningful for the cohesion of Pakistani Muslim kinship structures in Britain, not only for ideological reasons, but also for economic purposes. This paper begins its focus from an anthropological discussion of the role of kinship alliances. It then explores the various manifestations of religious conversion to Islam within the framework of intermarriage and kinship relations, examining contexts of gender responsibility and “spirituality.” Data collection concerning this endeavour was carried out qualitatively over the course of a year within a larger ethnographic study of British Pakistani Muslim marriages, and with a variety of respondents from diverse contexts and situations in life, but all of whom identify with British Pakistani Muslim belonging and with the general understanding of being in an mixed relationship, inclusive of British legal civil unions, nikah (legal sharia marriage contracts), and co-habiting relationships.

scholarly journals Persepsi Mualaf Terhadap Pengisian Pengislaman dan Program Pembangunan Mualaf: Kajian di Negeri Sembilan

2018 ◽  
Vol 6 (1) ◽  
pp. 135-148
Author(s):  
Azman Ab. Rahman ◽  
Irwan Mohd Subri ◽  
Mahazan Abdul Mutalib @ Taib ◽  
Wan Mohd Fazrul Azdi Wan Razali ◽  
Nuradli Ridzwan Shah Mohd Dali ◽  
...  
Keyword(s):  
Religious Conversion ◽  
Support Program ◽  
Effective Management ◽  
Conversion To Islam ◽  
Support Programmes ◽  
Muslim Communities

Islam has gained a place in the hearts of non-Muslim communities. As a proof, statistics released by the Syarie Lawyers Association of Malaysia recorded an increase in the number of converts up to 76,663 people all over Malaysia in 2000 until 2009. There are various factors that motivated these people to Islam. For example, some are impressed with the presentation by the preacher that approached Islam to this group. However, the role of management and replenishment program after conversion of an individual to Islam as an attraction to this group can not be set aside. Thus, this article is to identify the mualaf perception towards development programmes provided specifically convert in Negeri Sembilan.  Identification of some other aspects that need to be addressed  including from the angle of the Islamization process, charging the conversion and conversion support programmes has also became the focus of a discussion on convert in this article. The article found that the existing issue to convert almost meet all aspects of the conversion needs, but there are still several lacunas requiring the improvements. The article suggests a number of improvements to enhance the existing management mainly related modules or courses provided and also the duration of the course. Further study should be undertaken to identify constraints facing the mualaf management from time to time in order to enhance the effective management of mualaf from phase prior to, during and after conversion to Islam. Keywords: Mualaf Perception, Islamic Religious Conversion, Filling of Conversion, Convert Support Program, Negeri Sembilan. Abstrak Islam semakin mendapat tempat di hati masyarakat bukan Islam. Buktinya, statistik yang dikeluarkan oleh Persatuan Peguam Syarie Malaysia merekodkan peningkatan jumlah mualaf sehingga 76,663 orang di seluruh Malaysia bagi tahun 2000 sehingga tahun 2009. Terdapat pelbagai faktor yang mendorong golongan ini mendekati Islam. Misalnya, ada yang terkesan dengan penyampaian dakwah yang berhikmah oleh para daie yang mendekati golongan ini. Namun begitu, peranan pengurusan dan pengisian program selepas pengislaman seseorang individu sebagai daya tarikan kepada golongan ini tidak dapat diketepikan. Justeru, artikel ini adalah untuk mengenal pasti persepsi mualaf terhadap pengisian dan program pembangunan mualaf yang disediakan khususnya di Negeri Sembilan. Pengenalpastian beberapa aspek lain yang perlu diberi perhatian termasuklah dari sudut proses pengislaman, pengisian pengislaman dan program sokongan mualaf turut menjadi fokus perbincangan dalam artikel ini. Artikel mendapati bahawa pengisian sedia ada kepada mualaf hampir memenuhi kesemua aspek keperluan mualaf, namun masih terdapat beberapa lakuna yang memerlukan kepada penambahbaikan. Artikel mencadangkan beberapa penambahbaikan untuk memantapkan lagi pengurusan sedia ada terutamanya berkaitan modul atau kursus yang disediakan dan juga jangka masa kursus. Kajian lanjutan perlu dijalankan bagi mengenal pasti kekangan pengurusan mualaf yang dihadapi dari semasa ke semasa supaya dapat memantapkan lagi keberkesanan pengurusan mualaf mulai dari fasa sebelum, semasa dan selepas memeluk agama Islam. Kata kunci: Persepsi Mualaf, Pemelukan Agama Islam, Pengisian Pengislaman, Program Sokongan Mualaf, Negeri Sembilan.

scholarly journals Integrating knowledge in the face of epistemic uncertainty: Dialogically drawing distinctions

2018 ◽  
Vol 49 (5) ◽  
pp. 595-612 ◽  
Author(s):  
Jeanne Mengis ◽  
Davide Nicolini ◽  
Jacky Swan
Keyword(s):  
Knowledge Integration ◽  
Interdisciplinary Collaboration ◽  
Epistemic Uncertainty ◽  
Ethnographic Study ◽  
Homogeneous Process ◽  
The Face ◽  
Over Time

In this article, we contribute to a processual understanding of knowledge integration in interdisciplinary collaboration by foregrounding the role of dialogue in dealing with epistemic uncertainty. Drawing on an ethnographic study of collaboration among scientists involved in developing a highly novel bioreactor, we suggest that knowledge integration is not a homogeneous process but requires switching between different knowledge integration practices over time. This is particularly notable in the case of ‘epistemic breakdowns’ – deeply unsettling events where hitherto-held understandings of the nature of problems appear unworkable. In such cases, it is not sufficient to deal solely with coordination issues; collaborators need to find ways to address generative knowledge integration processes and to venture, collectively, into the unknown. We demonstrate how this generative quest of knowledge integration is achieved through a dialogical process of drawing and testing new distinctions that allows actors to gradually handle the epistemic uncertainty they face.

From Lew Alcindor to Kareem Abdul-Jabbar: Race, Religion, and Representation in Basketball, 1968–1975

2016 ◽  
Vol 51 (2) ◽  
pp. 437-470
Author(s):  
ARAM GOUDSOUZIAN
Keyword(s):  
Cultural Landscape ◽  
Religious Conversion ◽  
Black Athlete ◽  
Name Change ◽  
Politics And Religion ◽  
Conversion To Islam ◽  
Authority Figures ◽  
The Press ◽  
Self Discovery ◽  
Over Time

From 1968 to 1975, Lew Alcindor/Kareem Abdul-Jabbar traveled a turbulent personal path toward self-discovery. His journey had profound implications for the larger cultural landscape of race, sport, politics, and religion. As he became professional basketball's chief superstar, he was framed by the press as sullen and solitary, and he served as the villain in a media-driven storyline informed by popular prejudices. Yet for many African Americans and other progressive fans, he exemplified the ideals that made black power uplifting and affirmative, rather than threatening. His conversion to Islam and his name change further shaped new cultural and political territory for the black athlete. It highlighted a personal struggle within Abdul-Jabbar – he sought a kind of personal freedom, even as he revealed a tendency to subsume himself before strong authority figures. He nevertheless stood, in this period, as the nation's most prominent face of classical Islam. His religious conversion further distanced him from much of the American public, but over time he presented an effective, progressive narrative about the place of Islam in American life.

scholarly journals Trade and Religious Conversion in the Malay World: Study on Islamization in the Inderapura Kingdom in the 17 th - 18 th Centuries AD

2021 ◽  
Vol 19 (1) ◽  
pp. 44-57
Author(s):  
Sudarman Sudarman ◽  
Awliya Rahmi ◽  
Urwatul Wusqo ◽  
Safrudin Halimy ◽  
Rahmawati Rahmawati
Keyword(s):  
Religious Conversion ◽  
18Th Century ◽  
Religious Study ◽  
Historical Reconstruction ◽  
The West ◽  
Social Approach ◽  
Left Hand ◽  
Conversion To Islam ◽  
The Indian Ocean

This study was derived from a paradegm developed by historians that the process of conversion to Islam in the Malay world was spread dominantly by the Sufis. As a result, historical reconstruction in this region has always been linked to the teachings, rituals and religious behavior of the Sufi. Based on available sources (manuscripts and archives), the role of traders was very significant in conversion to Islam in the Malay world. Through trade and religion, the countries in the Indian Ocean were interconnected. The religious conversion among traders grew faster as in the 17-18th century AD traders from various regions came to the West Coast of Sumatra to get spices. Most of these traders have embraced Islam. The Muslim traders carried the spirit of the Koran in their right hands and the commodities in the left hand. This spirit of spreading Islam was the driving force of the merchants to spread Islam in every place they visited. This research has implications for the community’s perspective on Islam in the Malay world because Islam that was brought by traders was progressive and flexible about the local culture. This study is a historical socio-religious study that is examined through three ap- proaches, namely historical approach, social approach, and religious approach. This study found that the religious conversion in the Malay world was succeeded mostly by the merchants. To facilitate the conversion, they married local women and negotiated with the authorized Sultan.

PERSATUAN ISLAM TIONGHOA INDONESIA (PITI) BANYUMAS (STUDI TENTANG EKSISTENSI DAN AKULTURASI BUDAYA)

2020 ◽  
Vol 14 (1) ◽  
pp. 1-19
Author(s):  
Agus Sriyanto
Keyword(s):  
Religious Conversion ◽  
Chinese People ◽  
Conversion To Islam ◽  
Similar Experience ◽  
Religious Understanding

The religious conversion among Chinese people, i.e. they converted to Muslims, has brought sociological problems to them. After their conversion to islam, they are alienated and not accepted in their previous community. For that reason, many Chinese muallaf try to find new friends of the similar experience as muallaf. PITI (the Association of Tionghoa Muslims) was established to give advocation and protection to such people. The role of Banyumas Regency PITI are to give a religious understanding and give capital for them in running their business. This is intended to make them able to get into a new society after they are ignored by their previous community. The contact between Chinese and Islamic traditions in such a case has caused an acculturation in the society.

scholarly journals THE ROLE OF MOSLEM SOCIETIES’S LEADERSHIP IN PERSPECTIVE OF NATIONAL INTEGRATION: A CASE STUDY IN PEGAYAMAN VILLAGE, BULELENG DISTRICT, BALI

2019 ◽  
Vol 3 (2) ◽  
pp. 86
Author(s):  
I Nyoman Mardika
Keyword(s):  
Cultural Identity ◽  
Religious Identity ◽  
Minority Group ◽  
Muslim Community ◽  
National Integration ◽  
Disintegration Process ◽  
Muslim Communities ◽  
The Village

Muslim communities which is located in Pegayaman Village, in Buleleng Regency, have a unique and ambivalent position. Nationally, they are part of the majority Muslim communities in Indonesia. However, since they located at Buleleng regency which is a Hindu majority, the communities certainly becomes a minority group. The Muslim community of Pegayaman can live in harmony and be able to integrate with other community as a minority. In the national integration of the Muslim Pegayaman community is able to blend with other communities without losing their cultural identity. This is inseparable from the system of values, beliefs amd cultural (religious) identity and leadership in the village. The concept was able to bring the Pegayaman Muslim community to maintain national intehration and keep them away from disintegration process.

scholarly journals THE ROLE OF MASS MEDIA IN FORMING THE RELIGIOUS IDENTITY OF CONTEMPORARY STUDENT YOUTH

2020 ◽  
Vol 4 (4) ◽  
pp. 400-411
Author(s):  
T.A. Vlasova ◽  
P.M. Chikurova
Keyword(s):  
Mass Media ◽  
Social Constructionism ◽  
Religious Identity ◽  
Online Survey ◽  
Religious Conversion ◽  
Modern World ◽  
The Internet ◽  
Final Decision ◽  
The Media

The article reveals the role of mass media in the process of forming the religious identity of modern student youth. The phenomenon of religious self-determination becomes particularly relevant as a process of religious change, which is influenced by factors whose number cannot but change in the modern world. Theoretically significant for this article are the works of Peter Berger, who develops social constructionism in sociology and considers the role and place of religion in modern secularized society. The work also used the theory of mediatization developed by S. Hjarvard and M. Levheim. The empirical basis is the results of qualitative and quantitative research. Using the results of interviews with UdSU students, it was possible to determine the features of practical student religiousness, as well as students' attitude towards the media. Using the results of an online survey of UdSU students, the relationship to religion and religious figures was analyzed depending on what news the student meets. In addition, the main indicators of religiosity were identified, as well as the sources of news about religion. Religious identity is formed primarily in the family. Students mostly go through the process of converting to religion in early childhood. The process of religious conversion is manifested in different ways - baptism, attendance of religious Sunday schools, discussions about religion, and imitation of family members. During student years, students question their religiosity. As active users of electronic technology, students encounter news about religion in the media (mainly on television and on the Internet). However, if they need information related to religion, students tend to turn primarily to religious officials with whom they know, religious relatives, friends who seem to be authority on the subject, and the Internet. The final decision, however, is made by the student.

scholarly journals Social Movements and Prefigurative Organizing: Confronting entrenched inequalities in Occupy London

2018 ◽  
Vol 39 (9) ◽  
pp. 1299-1321 ◽  
Author(s):  
Juliane Reinecke
Keyword(s):  
Social Movements ◽  
Contentious Politics ◽  
Ethnographic Study ◽  
The Face ◽  
Future Society ◽  
Prefigurative Politics ◽  
Communal Space ◽  
Strategic Politics ◽  
Over Time

Organizational scholars have examined how social movements generate institutional change through contentious politics. However, little attention has been given to the role of prefigurative politics. The latter collapses expressive and strategic politics so as to enact the desired future society in the present and disrupt the reproduction of institutionalized structures that sustain deep-seated inequalities. The paper presents an ethnographic study of Occupy London and protesters’ encounter with people living homeless to examine how prefigurative politics is organized in the face of entrenched inequalities. Findings show how the macro-level inequalities that protesters set out to fight resurfaced in the day-to-day living in the camp itself. Initially, the creation of an exceptional space and communal space helped participants align expressive and strategic politics and imbued them with the emotional energy needed to confront challenges. But over time these deeply entrenched institutional inequalities frustrated participants’ attempts to maintain an exceptional and communal space, triggering a spiral of decline. The dilemma faced by Occupy invites us to reflect on how everyday constraints may be suspended so as to open up imagination for novel and more equal ways of organizing.

Pembinaan Semula Peradaban Komuniti Cina Muslim Berasaskan Dialog Antara Agama: Pengalaman di Terengganu dan Brunei

Sains Insani ◽  
2019 ◽  
Vol 4 (1) ◽  
pp. 77-84
Author(s):  
Azarudin Awang ◽  
Azman Che Mat ◽  
Sophian Ramli
Keyword(s):  
Cultural Practices ◽  
Family Members ◽  
Interfaith Dialogue ◽  
Chinese Community ◽  
Cultural Life ◽  
Muslim Communities ◽  
Muslim Family

Bagi sesebuah negara yang mempunyai etnik pelbagai anutan kepercayaan dan perbezaan amalan budaya, dialog antara agama berperanan membetulkan semula kekaburan dalam kehidupan beragama dan berbudaya. Melalui peranan Saudara Baru, dialog antara agama mampu menjadi medan bagi menjelaskan kebenaran tentang agama Islam kepada masyarakat bukan Muslim dan pelaksanaan amalan budaya asal kepada Muslim asal. Objektif kajian ini ialah melihat pengalaman pelaksanaan dialog antara agama di Terengganu dan relevansi dalam kehidupan beragama di negara Brunei. Metode kajian ini menggunakan kajian dokumen yang menyentuh komuniti Cina Muslim di Terengganu dan Brunei. Pengalaman pelaksanaan dialog antara agama di Terengganu dan negara Brunei memperlihatkan dialog antara agama mampu membetulkan salah faham dan selanjutnya mengendurkan ketegangan hubungan antara agama dan budaya antara komuniti Saudara Baru, ahli keluarga bukan Muslim dan masyarakat Muslim asal. Biarpun begitu, adalah dicadangkan agar kajian yang menyentuh dialog antara agama perlu diperkukuhkan sebagai medium membina semula peradaban memandangkan penduduk di kedua-dua lokasi ini terdiri daripada berbilang etnik dan agama sedangkan pada masa yang sama masalah yang menyentuh hubungan antara agama sentiasa timbul. Abstract: For a country with diverse ethics of beliefs and cultural practices, interfaith dialogue plays a role to redefine ambiguity in religious and cultural life. Through the role of the New Muslim (Muslim Convert), interfaith dialogue can become a medium to explain the truth about Islam to the non-Muslims and the implementation of real cultural practices to the others Muslim. The objective of this study is to examine the experience of interfaith dialogue in Terengganu and in Brunei. The method of this study is being conducted in document research that related with the Muslim Chinese community in Terengganu and Brunei. In addition, interviews with people involved in the management of New Muslims also carried out. The experience of interfaith dialogue in Terengganu and Brunei shows that dialogue capable explains misunderstandings and further loosening the tension between religion and culture among New Muslims, non-Muslim family members and Muslim communities. However, it is recommended that studies on interfaith dialogue should be strengthened as a medium for rebuilding civilization as the residents of both locations are multi-ethnic and religious while at the same time the problem of interreligious persists.

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