1983
DOI: 10.2307/202053
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The Convert as a Social Type

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Cited by 121 publications
(87 citation statements)
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“…Then, it's been really useful for me […] being here and 6. See McAdam (1982) and others such as Snow and Machalek (1983) The greatest value-expressive benefit is that which manifests itself as satisfaction or pleasure. It is the benefit that Hirschman (1986: 99) speaks of when he writes: "In full-time dedication to collective action, calculation operates the other way around: instead of deducting the cost of participation from the benefit of it, cost and benefit are added."…”
Section: Acquiring Competencies and Values For Private And Public Lifementioning
confidence: 99%
“…Then, it's been really useful for me […] being here and 6. See McAdam (1982) and others such as Snow and Machalek (1983) The greatest value-expressive benefit is that which manifests itself as satisfaction or pleasure. It is the benefit that Hirschman (1986: 99) speaks of when he writes: "In full-time dedication to collective action, calculation operates the other way around: instead of deducting the cost of participation from the benefit of it, cost and benefit are added."…”
Section: Acquiring Competencies and Values For Private And Public Lifementioning
confidence: 99%
“…Snow and Machalek suggested that biographical reconstruction was a distinctive feature of convert self-expression: it actually confirmed the convert's identity by hiding the true story of their conversion from view. You could tell the real convert by the manner in which they revised their past [50,51]. Drawing upon a sample of interviews with evangelical Christians, Clifford Staples and Armand Mauss developed this insight further, suggesting that biographical reconstruction had a functional as well as indicative significance: it was an instrument by which people who were immersed in the process of conversion endeavored to achieve that goal [52,53].…”
Section: Conversion Narratives In Evangelical Traditionmentioning
confidence: 99%
“…With specific reference to drug addiction, some authors have argued that religious conversion gives a new identity to rehabilitated drug addicts that enable them to begin a new life (Ng & Shek, 2001). Snow and Machalek (1983) call this embracing a master role in which the subject sees a full integration of the new religious identity with all other identities, the subordination of all other identities to the new religious identity, or the elimination of other identities incompatible with the new religious identity.…”
Section: Addiction Conversion Testimony and Recoverymentioning
confidence: 99%