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Coming Home to Paganism: Theory of Religious Conversion or a Theological Principle?

100%
Anczyk A., Vencálek M.
Studia Religiologica
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2013
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vol. 46
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issue 3
161–171
EN
The so-called “homecoming” is one of the most (if not the most) popular ways of depicting the process of becoming a follower of Neo-Paganism found in literature, from Margot Adler’s classical Drawing Down the Moon (1979) to contemporary authors, like Graham Harvey. It is interesting that “homecoming” simultaneously occurs in Neo-Pagan literature, as the common way of becoming Pagan, seen as opposite to the process of conversion (usually as a rapid change of religious beliefs). The critique of the “homecoming” defined in the academic field concentrates on showing that there is a possibility it may be more a theological notion, rather than a model of religious change to contemporary Paganism. The broad definition of religious conversion, understood as change in religious behaviour and beliefs, does include “homecoming” as one of the possible conversion narratives. Therefore, we may speak of a “coming home experience” as one of the main themes – but certainly not the only one – that is present in the histories of conversion to contemporary Paganism
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The religious factor in commercial activities of Armenian merchants (15th-18th centuries)

63%
MARGARYAN G.
Historia i Świat
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2025
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vol. 14
193–204
EN
This paper examines the significant impact of religious identity on the commercial activities of Armenian Christian merchants operating in Muslim spaces between the 15th and 18th centuries. Drawing on primary sources including Armenian chronicles, colophons of Armenian manuscripts, and European travel accounts, the study examines how religious identity created both obstacles and opportunities for Armenian merchants. The results show that Armenian merchants faced systematic disadvantages and challenges compared to Muslim merchants on the one hand, including higher customs duties, vulnerability to confiscation of property and physical threats based solely on religious identity, and on the other hand compared to European merchants who operated largely under state protection or within large trading organizations such as the East India Companies. We have categorized these problems into three main groups: physical harassment and violence, economic discrimination through differential taxation and pressure to convert. At the same time, the Christian identity of Armenian merchants sometimes facilitated diplomatic missions and trade relations with European powers. However, unlike European merchants who enjoyed protection in the form of surrender treaties and the support of trading companies, Armenian merchants largely lacked institutional support in Muslim territories. This study contributes to the understanding of the intersection of religion, trade networks and cross-cultural commercial relations in the pre-modern Middle East by emphasizing that religious affiliation served as both a burden and a strategic asset for minority merchant communities.
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