The universal turning point of conversion<\/p>\n
As Indonesian Moslems observe the holy month of Ramadhan,
\nIgnas Kleden looks at fasting from a sociological point of view.<\/p>\n
JAKARTA (JP): In sociological terms, the word "conversion"
\nmeans avoiding socially unacceptable behavior. Conversion is
\nimportant for two reasons. First, because it is universal among
\nhuman beings as it helps them cope with error and fallibility.
\nSecond, it is an act of self-reflection, which only human beings
\nare capable of.<\/p>\n
Conversion, put simply, is a turning point. But it must not,
\nso phenomenological analysis goes, take place all of a sudden.
\nThere is a process which leads to, or fails to lead to, the
\nturning point. Ideally, the process occurs on three related
\nlevels, which can be experienced at once if the conversion is
\nsuccessful or separately if the conversion fails.<\/p>\n
After committing an act such as murder, lying, theft, or rape,
\nsomeone who is still able to preserve his or her conscience is
\nusually overcome by internal disharmony or confusion. This
\nconfusion can originate in guilt or shame for having done
\nsomething which is forbidden by the norms one believes in,
\nsomething which is detrimental to someone else, or something
\nwhich contradicts one's own dignity.<\/p>\n
The first level is basically psychological. One experiences a
\nloss of personal balance and the disturbance of one's psychic
\nequilibrium, whereby the old equanimity becomes shaky. The moment
\ncan be overcome by means of psychological treatment. But one can
\nrestore one's internal balance without making a decision not to
\nrepeat the old mistakes. With respect to the dimension of time,
\nthis moment refers to the unhappy present.<\/p>\n
At the second level, one looks at one's past with desperation
\nand a hopeful feeling that what has just happened should have not
\ntaken place at all. This is a desperate act because hope can only
\nbe oriented to the future. However, this is what occurs at the
\nmoment of remorse. In everyday life, most of our apologies are
\nlimited to our feeling sorry about something we wish had not
\nhappened. But this does not imply a new determination to not
\ncommit the same mistake in the future. This moment is cultural in
\nnature and allows one to regain one's security, if one's partner
\naccepts the apology. Remorse resembles an act of deploring the
\nunwanted past, but does not necessarily determine future
\nbehavior.<\/p>\n
Conversion is the highest level in this process, whereby one
\nmakes a conscious decision to shape one's life anew. Feelings
\nabout the unhappy present and the unwanted past can only bear
\nfruit if they lead to a decision concerning the future. This
\nmoment transcends all psychological, cultural and social
\nconditions. At that very moment one becomes himself or herself.
\nDecisions are made regardless of psychological tendencies,
\ncultural habits or social environment. The conversion one makes
\nis a personal act which, though related to one's culture and
\nsociety, can go beyond cultural and social norms.<\/p>\n
Fasting is a necessary condition for conversion. It is an act
\nby which human beings can detach themselves from everyday life
\npractices, which have their roots in the past and the present. In
\nsemiotic terms, fasting is an act whereby one is defamiliarized
\nwith everyday practices. One becomes more conscious of them and
\nis thereby able to differentiate sense from nonsense, both of
\nwhich are part of everyday common sense.<\/p>\n
One cannot escape or ignore one's psychological tendencies,
\nbut a conscious detachment from psychological inclinations will
\nmake one aware of the fact that human beings must not fall victim
\nto their psychological situations. Psychology, analogically
\nspeaking, is like a piece of land which one can cultivate
\naccording to one's own plan and purposes. We cannot escape the
\nland, but we are in the position to make the best or the worst of
\nit.<\/p>\n
A conscious detachment from cultural values will help one
\nconfront values and norms usually taken for granted. In that
\ncritical moment, a detached stand will unveil two conditions
\nwhich are blurred in everyday life: whether something becomes
\nvaluable because it is generally accepted or because it contains
\nreal value. At this juncture of examination, the social sciences
\nare no longer of any help and one only has recourse to religious
\nmeditation.<\/p>\n
The writer is a sociologist based in Jakarta.<\/p>", "url": "https:\/\/jawawa.id\/newsitem\/the-universal-turning-point-of-conversion-1447893297", "image": "" }, "sponsor": "Okusi Associates", "sponsor_url": "https:\/\/okusiassociates.com" }