Main Findings of the Study

7.1 Main Findings of the Study

In discussing the main findings of this study, it is perhaps worthwhile to revisit the objectives and the research questions of this study. As stated in section 1.4 in Chapter

1, the first objective of the study is to critically engage the Rambo Model and to enhance the dynamic potential of the model to cut across different religious contexts 1, the first objective of the study is to critically engage the Rambo Model and to enhance the dynamic potential of the model to cut across different religious contexts

One of the significant findings produced by this study that has helped to achieve the above objective is the evidence that support the argument that the context is not a conversion stage. This study argues that the context should be treated as the background setting within which the conversion process transpires and unfolds. Consequently, having redefined the context, this study has identified the different components of context where each of these components influences a specific conversion stage. Alongside this finding is the identification of the fundamental and culture-free definition of the conversion stages which consequently allows the components of context to construct these culture-free definitions of the stages into the definitions that represent the actual characteristics of the conversion stages as how they have been experienced by the research subjects under study.

The way in which these findings can help to improve the dynamic potential of the Rambo Model can be seen from, firstly, the findings in Chapter 5 where it is revealed that the actual characteristics and definitions of the stages in the conversion process of the Dusun Muslim converts are unique and distinctly specific, principally because of the effects and influences of the majority-religion context have on the conversion process of the converts. For instance, the encounter stage in the conversion experience of the Dusun Muslim converts should be defined as a personal encounter where this type of encounter tends to occur within the immediate social network of the converts. The constant observation of, and communication with, Muslims close to the converts The way in which these findings can help to improve the dynamic potential of the Rambo Model can be seen from, firstly, the findings in Chapter 5 where it is revealed that the actual characteristics and definitions of the stages in the conversion process of the Dusun Muslim converts are unique and distinctly specific, principally because of the effects and influences of the majority-religion context have on the conversion process of the converts. For instance, the encounter stage in the conversion experience of the Dusun Muslim converts should be defined as a personal encounter where this type of encounter tends to occur within the immediate social network of the converts. The constant observation of, and communication with, Muslims close to the converts

Another example is the definition of the interaction stage. In the conversion process of the Dusun Muslim converts, the definition and the actual characters of the interaction stage is the changes in religious behaviour through the experimentation of Muslim rituals and lifestyle as the converts were preparing to break from their Dusun religion. The availability of direction resources from kin relationship, in addition to the existing constant contact with the Muslim community, aided the converts‟ ritual and lifestyle experimentation without the need to seek guidance from religious missionaries. Thus, by having the context redefined as the background setting, it is clear that the answer to question 5A is that the definition of the stages in the conversion process of the Dusun Muslim converts are distinctive in character, essentially due to effects of Brunei‟s majority-religion context.

What is also significant is that, the answers to question 5A helps to achieve the second objective of this study where the analysis of the conversion process of the Dusun Muslim converts has generated refreshing new insights and understanding of the conversion phenomenon to Islam in Brunei Darussalam.

The findings of the different component of context further supports the analysis to question 6B that seeks to identify the determinant of the variations and the similarities in the stage sequence that occur in the conversion process of the Dusun Muslim The findings of the different component of context further supports the analysis to question 6B that seeks to identify the determinant of the variations and the similarities in the stage sequence that occur in the conversion process of the Dusun Muslim

For instance, within the context of a proselytising religion such as Christianity, the interaction stage will not be properly experienced by an individual who is interested in the religion if there is no church within his immediate vicinity that can precipitate direction and control, the component of context relevant for the interaction stage. Whereas in the minority-religion context, there is a tendency that the potential converts to a minority religion to solely rely on the knowledge component, which defines the existence of the quest stage, as their source of direction and control components to support their intensified interaction with the new religion. This unique situation is primarily due to the low level of communication that the potential converts have with the community of the minority or the non-proselytising religion, which otherwise is a vital source of direction and control component in proselytising-religion and majority- religion contexts. This accordingly defines the quest-interaction sequence in the minority-religion and the non-proselytising-religion contexts.

All in all, the comparison of the findings across different case studies has identified the context as the main determinant of the stage order of a conversion process. As the existence of the components of context essentially varies from one type of context to the next, it is plausible to argue that there should be a different sequence of conversion All in all, the comparison of the findings across different case studies has identified the context as the main determinant of the stage order of a conversion process. As the existence of the components of context essentially varies from one type of context to the next, it is plausible to argue that there should be a different sequence of conversion

The findings of this study has collectively revealed that the Rambo Model possesses the potential to be developed and reformulated so that it could be applied to a wide range of conversion processes to different religions in different kinds of religious and

country settings. As shown in the literature review chapter, Rambo‟s definitions of the conversion stages are unmistakably culturally specific and they are less useful to

explain the conversion process that occur in a religious and country context which is not influenced by Christianity or western culture. The findings of this study of redefining context as a background setting and the identification of the different components of context could help to reconstruct the model so that it could become an empirically testable and a general theory of religious conversion. The opportunity to explore the theory-building dimension of this study is one of the implications of this study to the field of religious conversion studies. The implications and contribution of this study is discussed next.