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bibo:abstract "In this study, religious conversion in Palangka Raya is\r\nunderstood not as a formal change of faith, but rather as an existential\r\ntransformation involving a restructuring of self-meaning,\r\nreconstruction of religious identity, and psychological adjustments\r\nthat impact Subjective Well-Being (SWB). Conversion studies to date\r\nhave emphasized normative-theological aspects, while the inner\r\nexperiences of converts, the dynamics of post-conversion SWB, and\r\nthe role of contextual religious guidance remain limited, particularly\r\nin non-metropolitan areas. This gap forms the basis of this research.\r\nThis study aims to analyze the meaning of conversion in Muslim\r\nconverts under the guidance of the Mualaf Center Indonesia (MCI) in\r\nPalangka Raya City, explain the coaching mechanisms to assist\r\npsychological-spiritual adaptation, and describe the dynamics of postconversion\r\nSWB development. The approach used is a qualitative\r\nphenomenological approach with a life history strategy through indepth\r\ninterviews, participant observation, and documentation, which\r\nare analyzed using interpretive hermeneutics on five informants.\r\nThe research findings indicate that the conversion experienced\r\nby converts to Islam occurs gradually (gradual conversion), with the\r\nshahada becoming the point of articulation of a long process\r\npreviously marked by a crisis of meaning in life, spiritual search,\r\nmeaningful interpersonal relationships, and identity struggles. Postconversion\r\nconverts enter a phase of psychological vulnerability,\r\nidentity confusion, difficulty internalizing Islamic teachings in their\r\ndaily lives, and challenges of social adaptation. In this context,\r\nguidance serves as psychological, meaningful, and social support for\r\nidentity stabilization and social integration, not simply the transfer of\r\nreligious knowledge. The role of MCI guidance is effective because it\r\nis carried out personally, relationally, and adaptively to psychological\r\nconditions during the most vulnerable phase post-conversion. MCI\r\nfunctions as a psychological safe space, a substitute family system,\r\nand a consistent social support network. Islamic material is provided gradually according to psychological readiness, so that religious\r\npractice acts as religious coping. This mechanism contributes to three\r\ndimensions of SWB: emotional well-being, life satisfaction, and a new\r\nmeaning in life. The dynamics of SWB among converts progress\r\nthrough three non-linear phases: the initial phase (decreased wellbeing\r\ndue to identity crisis and social rejection), the crisis phase\r\n(stagnation or initial recovery depending on mentoring and meaning\r\nmaking), and the integration phase (identity stabilization, dominance\r\nof positive emotions, and a more meaningful life). These variations are\r\ninfluenced by the interaction of social, psychological, and spiritual\r\nfactors. Thus, religious conversion does not automatically result in\r\nwell-being but requires gradual guidance until stable and meaningful\r\nidentity integration is achieved. Research confirms that conversion,\r\nreligious guidance, and SWB are interrelated processes in the religious\r\ntransformation of converts in the Indonesian context."^^xsd:string;
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