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KONVERSI AGAMA DAN SUBJECTIVE WELL-BEING: PERAN MUALAF CENTER INDONESIA DALAM MEMBINA KEBERAGAMAAN MUALAF DI PALANGKA RAYA
In this study, religious conversion in Palangka Raya is understood not as a formal change of faith, but rather as an existential transformation involving a restructuring of self-meaning, reconstruction of religious identity, and psychological adjustments that impact Subjective Well-Being (SWB). Conversion studies to date have emphasized normative-theological aspects, while the inner experiences of converts, the dynamics of post-conversion SWB, and the role of contextual religious guidance remain limited, particularly in non-metropolitan areas. This gap forms the basis of this research. This study aims to analyze the meaning of conversion in Muslim converts under the guidance of the Mualaf Center Indonesia (MCI) in Palangka Raya City, explain the coaching mechanisms to assist psychological-spiritual adaptation, and describe the dynamics of postconversion SWB development. The approach used is a qualitative phenomenological approach with a life history strategy through indepth interviews, participant observation, and documentation, which are analyzed using interpretive hermeneutics on five informants. The research findings indicate that the conversion experienced by converts to Islam occurs gradually (gradual conversion), with the shahada becoming the point of articulation of a long process previously marked by a crisis of meaning in life, spiritual search, meaningful interpersonal relationships, and identity struggles. Postconversion converts enter a phase of psychological vulnerability, identity confusion, difficulty internalizing Islamic teachings in their daily lives, and challenges of social adaptation. In this context, guidance serves as psychological, meaningful, and social support for identity stabilization and social integration, not simply the transfer of religious knowledge. The role of MCI guidance is effective because it is carried out personally, relationally, and adaptively to psychological conditions during the most vulnerable phase post-conversion. MCI functions as a psychological safe space, a substitute family system, and a consistent social support network. Islamic material is provided gradually according to psychological readiness, so that religious practice acts as religious coping. This mechanism contributes to three dimensions of SWB: emotional well-being, life satisfaction, and a new meaning in life. The dynamics of SWB among converts progress through three non-linear phases: the initial phase (decreased wellbeing due to identity crisis and social rejection), the crisis phase (stagnation or initial recovery depending on mentoring and meaning making), and the integration phase (identity stabilization, dominance of positive emotions, and a more meaningful life). These variations are influenced by the interaction of social, psychological, and spiritual factors. Thus, religious conversion does not automatically result in well-being but requires gradual guidance until stable and meaningful identity integration is achieved. Research confirms that conversion, religious guidance, and SWB are interrelated processes in the religious transformation of converts in the Indonesian context.
PASCASARJANA, UIN SUNAN KALIJAGA YOGYAKARTA
KONVERSI AGAMA DAN SUBJECTIVE WELL-BEING: PERAN MUALAF CENTER INDONESIA DALAM MEMBINA KEBERAGAMAAN MUALAF DI PALANGKA RAYA (Text)
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