Context of Commitment

5.8.2 Context of Commitment

Rambo suggests that another feature of the commitment stage is the decision-making process where potential converts have to make a turning-point decision to break from the existing religion and affiliate with a new one (Rambo 1993: 125). The potential converts would critically evaluate the alternatives they have and the potential rewards of the prospective conversion. Rambo further suggests that,

[e]valuation of these possible rewards derives from the person‟s own life experience and values as well as those of friends and relatives. In

addition, the potential convert weighs the social rewards (consisting of approval, respect, love, relief of fear and tension), and the cognitive benefits (ultimate meaning and solutions to practical problems). Decision making is thus not entirely an internal process but an experience of social interaction with friends and family (Rambo 1993: 126-127).

In other words, a potential convert has to decide between alternatives and as a decision-maker, the individual not only has to take into account personal attitudes, In other words, a potential convert has to decide between alternatives and as a decision-maker, the individual not only has to take into account personal attitudes,

However, this study finds that the decision-making process of the commitment stage of the Muslim Dusuns is not about the evaluation of the benefits and rewards of the conversion as Rambo predicts. This is because, such evaluation of benefits and rewards has been made by the converts while they were in the encounter and the interaction stage.

What replaces such evaluation is the importance of garnering support particularly from the personal network of the converts. Rambo does identify the vital importance of immediate personal network in shaping a conversion process (Rambo 1993:22). However, this study looks at this fact from another point of view, and accordingly suggests that the support resources, particularly those derived from the immediate world of the converts, are vital for the existence of the commitment stage in one‟s conversion process and thus facilitates the occurrence of the public solemnisation ceremony of the conversion.

One of the possible explanations as to why the support resources garnered from personal network is the sought-after support component for the Dusun Muslim converts is essentially because a break from the ethnic religion could be easily perceived as a break from the family network. Thus, the fact that the Dusun community, like any other Asian community, regards family as the most imperative and central in their lives, expecting and receiving negative reactions from their family would be an influence in making a choice to convert to Islam. The following excerpts One of the possible explanations as to why the support resources garnered from personal network is the sought-after support component for the Dusun Muslim converts is essentially because a break from the ethnic religion could be easily perceived as a break from the family network. Thus, the fact that the Dusun community, like any other Asian community, regards family as the most imperative and central in their lives, expecting and receiving negative reactions from their family would be an influence in making a choice to convert to Islam. The following excerpts

[E60.Muslim Dusun.I18]

I was completely worr ied because I wasn‟t sure how my father would react. So, when I finally told him and explained why I wanted to convert, he did not show any obvious reaction but he was listening attentively to my explanation. Then I remember he said that he would not object my decision to convert but he didn‟t think he would be able

to attend the conversion ceremony due to his poor health at that time. I couldn‟t say anything except to cry... [Trans.]

[E61.Muslim Dusun.I34]

After gaining enough courage, we decided to go to my parents‟ house and tell them about our intention to convert. I did find it hard to let my words out but my father was quick to figure out where the conversation went. H e said, “you go on (with your conversion), I haven‟t got the intention (to convert)”. Hearing that, I felt so relieved that I cried...

[Trans.]

There is no doubt that the informants found it very comforting to receive support or simply approval from their personal network. The support and the approval means that the informants could now proceed with their conversion process based on the sense mutually agreed terms within the network. Moreover, such support also generated an emotional freedom that enabled the informants to advance to a decisive engagement with Islam and accordingly fosters a definite religious commitment.

Another significant source of support component that can be utilised by the converts is the religious community, where in the case of the Dusun Muslim converts, the support from the Muslim community could also be derived from their personal network in the form of their Muslim siblings, relatives and friends. I have explained in the examination of the interaction stage, of how Muslims within the personal network of Another significant source of support component that can be utilised by the converts is the religious community, where in the case of the Dusun Muslim converts, the support from the Muslim community could also be derived from their personal network in the form of their Muslim siblings, relatives and friends. I have explained in the examination of the interaction stage, of how Muslims within the personal network of

Likewise, the Muslims within the converts‟ personal network are also the source of the support component of context that reinforces the converts‟ intention to commit to

Islam. It is also worthwhile to note here that this particular kind of support is normally sought by the converts who expected disapproval of their potential conversion to Islam within their personal network. Thus, as they talked through their fear and concern with Muslim family members and friends, the fear subsequently diminished, allowing the converts to make the ultimate decision:

[E62.Muslim Dusun.I2]

[Q: was there anyone else you turned to before your conversion?] My Muslim brother. Because he no longer lived with us after his marriage, we did not see each other as much as we would have liked but when we did, he taught me few things about the Muslim prayer and fasting. But the one thing he repeatedly reminded me was not to get too caught up with the negativities and tension that could potentially come after the conversion... [Trans.]

Close friends within the immediate circle of the converts could also be the source of the support component, as evidenced from the experience of a 23-year-old female convert who pointed out how the solid support given by her Muslim friends had considerably eliminated her fear of making the commitment to convert:

[E63.Muslim Dusun.I14]

I was still unsure whether I really wanted to convert but it was a circle of good friends who convinced me that the fear I had of converting was groundless, and they were totally right about that. [Q: why were you not sure about converting?] Because of my family. My parents were not that fond of Islam and I was afraid that they might disown me if I converted... [Trans.]

The above interview transcripts illustrate the fact that a personal connection not only provides the converts with knowledge channels but it also creates a personal safety-net that offers them support and peace of mind. Such roles as the source of support resources and safety-net performed by the family and friend network have been highlighted by many informants where they believed that these roles have created a scenario which they called as “the bridge effect”.

In other words, religious conversion to Islam in Brunei has the tendency to occur within the same family circle. This can be seen from the patterns of conversion in Kampong Kiudang/Mungkom, the researcher‟s home village, particularly in regards to the conversion patterns to Islam in the 1960s and 1970s. During these early decades, the Dusun community still upheld ethnic traditions and the daily lives of the Dusuns were still evolved around the practice of the Dusun religion. Thus, the Dusuns generally viewed a conversion to Islam as disgraceful and Muslim converts would be severely criticised for being disloyal to their religion and ethnic roots. This led to a situation where conversion to Islam tended to evolve into a family affair instead. Only those Dusuns who could garner support particularly from their personal network would

be courageous enough to proceed with their intention to convert to Islam.

Thus, the above discussion clearly indicates the vital role of the support component in espousing the potential converts‟ decision to change their religious conviction by ironing out the insecurities and the fear of the consequences that could potentially

come along with their conversion. To further this argument, it can also be argued that the commitment stage is actually a „big jump‟ in choice, and as a choice, the potential converts want to „get right‟ and „do right‟. To consider the reactions of parents and come along with their conversion. To further this argument, it can also be argued that the commitment stage is actually a „big jump‟ in choice, and as a choice, the potential converts want to „get right‟ and „do right‟. To consider the reactions of parents and

The above discussion also confirms the argument for question 5A that the characters of the stages are essentially defined by the context within which the conversion of the subjects of this study takes place. Brunei‟s majority-religion context has unmistakable

impacts on the conversion process of the Dusun Muslim converts where the differences between the definition and characters of the commitment stage suggested by Rambo and that of the Dusun Muslim converts are significant and evident, as pointed out in the above discussion.

As the commitment stage indicates the break from the old religion, the next stage should be a stage that demonstrates the attainment of the identity of the convert‟s new

religion, i.e. the consequences stage. The unique characteristics and definition of the consequences stage of the Dusun Muslim converts are discussed next.