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Anthropology of Religious Conversion . Oxford: Rowman&Littlefield Publishers, Inc. The Anthropology of Religious Conversion 2003 Bushkovitch , Paul 1992: Religion and Society in Russia: The

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The ancient constitution of Hungary consisted of the mutually recognised rights and obligations of two actors: the Crown and the nobility. The reformers aimed at creating a Hungarian civil society through legislation. Conversion meant the replacement of the constitution, based on rights, by another system, based on statute laws. The April Laws broke the back of the old social order based on hereditary right and laid the foundation of the new Hungary.

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Marchand (1960; 1969) presents a unique analysis of back-formation (e.g., editor N > edit V ) as a combination of zero-derivation ( editor N > editor V ) and clipping ( editor V > edit V ). This paper will take a closer look at his analysis and argue that its revised version, which uses the notion of conversion rather than zero-derivation, is superior to the mainstream analyses of back-formation. Citing a lot of instances of back-formed verbs, we will show that back-formation does not necessarily delete an affix (e.g., liaison N > liaise V ), and that it is semantically parallel not to affixation (e.g., film N > filmize V ) but to conversion (e.g., referee N > referee V ). Almost all the preceding analyses fail to deal with these facts, for they are based on the assumption that back-formation deletes a (supposed) affix, or it is the reverse of affixation. Our new analysis, on the other hand, is free from this traditional assumption and can account for various properties of back-formation, including the above two, in terms of general characteristics of conversion and clipping.

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_our_homelands_new_beggars_in_the_streets_of_Oslo (accessed April 2, 2017). Fosztó , László 2009 Ritual Revitalisation after Socialism. Community, Personhood, and Conversion among Roma in a Transylvanian Village . Halle Studies in the Anthropology of Eurasia, Volume 21 . Münster : LIT Verlang

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. DeWeese, A. D ( 1994 ): Islamization and Native Religion in the Golden Horde: Baba Tükles and Conversion to Islam in Historical and Epic Tradition . University Park , Pennsylvania

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In 386, shortly after his conversion, Augustine gave up his post as professor of rhetoric at Milan to devote himself, together with a group of relatives, friends and students, to the otium philosophandi in Cassiciacum. There, together with his familia, he deals with questions of classical philosophy. The discussions that Augustine led at this time formed the basis for the Dialogues of Cassiciacum Contra Academicos, De beata vita, and De ordine, which had just taken place thereafter.

In the introduction of De beata vita, which is dedicated to Theodorus, Augustine compares the human life with a stormy sea. The salvation of man is the port of philosophy, from where one reaches the mainland of the beata vita. The metaphor is very detailed. A central spot in the entire picture is dominated by the inmanissimus mons, which is located in front of the harbor and presents a great danger to sailors.

There is no clear interpretation of this passage in the secondary literature. The aim of the present text is to propose in parallel reading of two passages from Confessiones with De beata vita to explain the image of the huge mountain as a metaphor for Neoplatonism.

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, conversion to that religion from the Christian faith also becomes permitted, which would be extremely harmful to the Christian community. In addition to this, any possible conversion of any person from the false Muhammadan religion to Catholicism will be

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, Devin 1994 Islamization and Native Religion in the Golden Horde (Baba Tukles and the Conversion to Islam in Historical and Epic Tradition). University Park : The Pennsylvania State University Press . Divaev , Abubakr 1899 Iz oblasti

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Acta Ethnographica Hungarica
Authors: Balázs Borsos, Judit Balatonyi, Eszter Győrfy, Ákos Nagy, and Attila Paládi-Kovács

the Holy Spirit also create a “battlefield,” in which the leaders’ struggle for legitimacy, influence, and control is played out. The next two chapters cover different aspects of the conversion of the local Roma to Pentecostalism. After a brief

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