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Journal articles on the topic 'Indians – South Africa – Hinduism'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

Gopalan, Karthigasen. "Defending Hinduism or Fostering Division? The Decision to Introduce Hindu Religious Instruction in Indian Schools in South Africa during the 1950s." Journal of Religion in Africa 44, no. 2 (May 21, 2014): 224–50. http://dx.doi.org/10.1163/15700666-12340005.

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Abstract This paper examines the debates and tensions that emerged during the 1950s, when the South African Hindu Maha Sabha approached education authorities about permitting Hindu religious instruction in selected primary schools. While important to the Maha Sabha, this move brought strong opposition from many quarters. Hindu reformers aimed to promote a ‘monolithic Hinduism’ and recreate it. However, given the heterogeneity of South African Hindus, who were divided by class, caste, language, region of origin, and the presence of Christian and Muslim Indians, many critical voices feared that teaching religion at school would foster divisions within the ‘Indian community’, which was considered anathema when it was perceived as necessary to unite against the racist policies of the white minority apartheid government. The deep-seated fears that were exposed by this debate reveal interesting insights about the multifaceted nature of Indian identity and Hindu identity in South Africa.

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Gopalan, Karthigasen. "The Role of Visiting Indian Hindu Missionaries in their Attempts to ‘Reform’ Hinduism in South Africa, 1933–1935." South African Historical Journal 64, no. 2 (June 2012): 273–94. http://dx.doi.org/10.1080/02582473.2011.647319.

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3

Bhana, Surendra, P. Pratap Kumar, Uma Dhupelia-Mesthrie, Ashwin Desai, and Eric Itzkin. "Indians in South Africa." International Journal of African Historical Studies 34, no. 2 (2001): 405. http://dx.doi.org/10.2307/3097488.

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4

Chetty, Suryakanthie. "Temple Worship, Hinduism and the Making of South African Indian Identity." Journal of Sociology and Social Anthropology 4, no. 1-2 (January 2013): 53–60. http://dx.doi.org/10.1080/09766634.2013.11885582.

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5

Srinivas, C. "Book Reviews : Indians in South Africa." International Studies 39, no. 2 (May 2002): 206–11. http://dx.doi.org/10.1177/002088170203900211.

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6

Jithoo, Sabita. "Indians in South Africa: Tradition Vs. Westernization." Journal of Comparative Family Studies 22, no. 3 (October 1, 1991): 343–57. http://dx.doi.org/10.3138/jcfs.22.3.343.

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Maharaj, Brij. "Challenges Facing Hindus and Hinduism in Post-apartheid South Africa." Journal of Sociology and Social Anthropology 4, no. 1-2 (January 2013): 93–103. http://dx.doi.org/10.1080/09766634.2013.11885587.

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8

Gopalan, Karthigasen. "South African Hindu Maha Sabha: (Re) Making Hinduism in South Africa, 1912-1960." Journal of Sociology and Social Anthropology 4, no. 1-2 (January 2013): 41–52. http://dx.doi.org/10.1080/09766634.2013.11885581.

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9

Lal, Vinay, and Goolam Vahed. "Hinduism in South Africa: Caste, Ethnicity, and Invented Traditions, 1860-Present." Journal of Sociology and Social Anthropology 4, no. 1-2 (January 2013): 1–15. http://dx.doi.org/10.1080/09766634.2013.11885578.

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10

Singh, Anand. "From Ritualism to Vedanta: Hinduism in South Africa – Then and Now." Journal of Sociology and Social Anthropology 4, no. 1-2 (January 2013): 69–76. http://dx.doi.org/10.1080/09766634.2013.11885584.

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11

Ulrich, Edward Theodore. "Learning Hinduism through a Rural Homestay in South India." Frontiers: The Interdisciplinary Journal of Study Abroad 30, no. 1 (January 31, 2018): 56–69. http://dx.doi.org/10.36366/frontiers.v30i1.404.

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As a professor of theology with expertise in interreligious issues, I designed a January Term course on Hinduism set in south India. The course met liberal arts requirements and was designed for predominantly upper Midwestern students with Catholic and Protestant backgrounds. The focus was not on major sites but on meeting people in the countryside. Also, the course moved traditional learning and pedagogy into a living space by staying for six nights, during the Pongal harvest festival, in rural homes in Tamil Nadu. In terms of academics, the course was originally designed to focus on asceticism, the worship of Shiva, village goddesses, and the role of hill shrines in Tamil Nadu. The students would learn about these topics directly through the town, its inhabitants, and nearby religious sites. I did my best to prepare students for the experience, utilizing interviews, orientation sessions, on-site orientations, and assigned readings. My plans and preparations might seem to have been good, but at the midpoint of the course, on the first day in the small town, the program ground to a halt. Many students were emotionally devastated by the level of poverty. In this context, my lectures on asceticism, Shiva, goddesses, and hill shrines rang hollow and empty. Instead, the minds of the students were flooded by a host of other issues, including poverty, race, class, gender, environmental pollution. Although initially devastated by poverty, the students were quickly drawn into the life of the town. After only two days many frowns and tears turned into smiles. They were drawn in by the hospitality, the highly relational nature of the Tamil people, the exuberance and color of the Pongal celebrations, and the town’s rituals. Religion was a main facet of the experiences of the students, and this was key in terms of transforming their stay into a positive one, but my lectures on Shiva nevertheless rang empty. The students were experiencing a different aspect of the religion than what I had learned about in graduate school or was prepared to teach. Westerners tend to think of Asian religions in terms of meditation, asceticism, and philosophy, but the students were experiencing religion in terms of family intimacy, obedience to the elders, and hospitality to the stranger. I later found that the sixth century Tamil classic, the Tirukkural or “Holy Speech,” addresses the experiences of the students. The text gives instructions on how to live a virtuous life, and it discusses two main lifestyles, those of the ascetic and the householder. The former pertains to material that I was prepared to teach and the latter to the world my students were experiencing. There were a variety of lessons which the students, and students in future years, learned from the lifestyle of a Hindu householder. Lessons they wrote about in their journals included generosity to outsiders and guests, valuing family relations, that great joy can exist in the midst of poverty, and that Americans value individual choice, whereas Indians value collective decision making.

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12

Bhol, Alifia, Neha Sanwalka, Jamila Taherali Imani, Sakina Mustafa Poonawala, Tabassum Patel, Sadiyya Mohammed Yusuf Kapadia, and Maria Abbas Jamali. "An Online Survey to Evaluate Knowledge, Attitude and Practices Regarding Immuno-Nutrition During COVID Pandemic in Indians Staying in Different Countries." Current Research in Nutrition and Food Science Journal 9, no. 2 (August 30, 2021): 390–401. http://dx.doi.org/10.12944/crnfsj.9.2.03.

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The objective of the study was to evaluate knowledge and attitude regarding immuno-nutrition in Indians residing in different parts of the world and to evaluate practices adopted during lockdown to boost immunity. A rapid assessment survey was conducted using Google Forms which was circulated amongst Indian community residing in different countries using various social media platforms. Data was collected from 325 Indians from 11 different countries. Participants were regrouped into 4 groups: South Asia, Europe, East Africa and Western Asia based on geographical location.About 85% participants identified most factors that either boost or suppress immunity. More than 90% participants reported vitamin C, vitamin D, vitamin B12, proteins and iron as the nutrients that boost immunity. Higher percentage of Indians from South and Western Asia reported that holy basil, asafoetida, cardamom, nuts and Chawanprash helped boost immunity as compared to Indians from Europe and East Africa (p<0.05).The overall minimum knowledge score obtained by participants was 45% and maximum was 100%. Highest marks were obtained by Indians from Western Asia followed by Indians from South Asia then Europe and lastly East Africa. However, there was no significant difference marks obtained by participants.

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13

Hansen, Thomas Blom. "Melancholia of Freedom: Humour and Nostalgia among Indians in South Africa." Modern Drama 48, no. 2 (May 2005): 297–317. http://dx.doi.org/10.3138/md.48.2.297.

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14

Crafford, D. "Godsdienstige perspektiewe in die heropbou van die gemeenskap." Verbum et Ecclesia 16, no. 2 (September 21, 1995): 277–90. http://dx.doi.org/10.4102/ve.v16i2.453.

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Religious perspectives in the reconstruction of the society The multi-religious context in South Africa is a fact and must be taken into account in any effort towards reconstruction and development of the society. The different religiOns are challenged to participate in the process of reconstruction. In many ways they can contribute positively towards the process. There are however also elements in religions which can hinder and obstruct the process. 17lis article considers a number of perspectives in Islam, Hinduism, African Traditional Religion and Christianity which can have a positive or negative influence on the Reconstruction and Development Program in South Africa.

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15

HENSHAW, PETER J. "Britain and South Africa at the United Nations: ‘South West Africa’, ‘Treatment of Indians’ and ‘Race Conflict’, 1946–1961." South African Historical Journal 31, no. 1 (November 1994): 80–102. http://dx.doi.org/10.1080/02582479408671798.

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16

Hart, Keith, and Vishnu Padayachee. "Indian Business in South Africa after Apartheid: New and Old Trajectories." Comparative Studies in Society and History 42, no. 4 (October 2000): 683–712. http://dx.doi.org/10.1017/s0010417500003285.

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We consider here what has happened to one segment of South African capital since the demise of apartheid, of the Indian businessmen of KwaZulu Natal, and especially of its principal port city, Durban. During the long nightmare of apartheid, South Africa's Indians, a small minority constituting only three percent of the national population, suffered many restrictions on their development.

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17

Majumdar, Bijita. "Citizen or Subject? Blurring Boundaries, Claiming Space: Indians in Colonial South Africa." Journal of Historical Sociology 26, no. 4 (May 29, 2013): 479–502. http://dx.doi.org/10.1111/johs.12020.

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18

Olzak, Susan, Maya Beasley, and Johan Olivier. "The Impact Of State Reforms On Protest Against Apartheid In South Africa." Mobilization: An International Quarterly 8, no. 1 (February 1, 2003): 27–50. http://dx.doi.org/10.17813/maiq.8.1.591168j626123341.

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During 1970–1985, South Africa vacillated between reform and reaffirmation of the repressive regime known as apartheid. Did these reforms slow the pace of protest, or did they facilitate protest, by intensifying discontent? Using event-history data on anti-apartheid protest we suggest that passage of reforms will increase the pace of protest while state repression will dampen it. We further hypothesize that the nature and scope of each reform would differentially affect protest by each of three official racial populations: Black Africans, Coloureds, and Asian Indians. As expected, reforms that integrated housing and jobs and reforms that legitimated the rights of black labor unions propelled protest by Black Africans against apartheid, but so did reforms that excluded Black Africans from citizenship. In contrast, relatively few reforms affected the rate of protest by Asian Indians and Coloured population groups. Finally, we found that repression decreased rates of protest significantly for all three groups.

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19

Dhupelia-Mesthrie, Uma. "Re-Locating Memories: Transnational and Local Narratives of Indian South Africans in Cape Town." Journal of Asian and African Studies 52, no. 8 (April 12, 2016): 1065–79. http://dx.doi.org/10.1177/0021909616642793.

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This article plays on the word re-location to examine the memories of Indians in South Africa through oral histories about relocation as a result of the Group Areas Act, to memories of parents and grandparents relocating to South Africa from India as told to interviewers and to their own memories of journeys to India and back. The narratives of mobilities traverse time and national boundaries and are counter-posed by narratives of local mobilities as well as stasis. The article identifies ways of narrating, themes of narration and the meaning of memories while noting the re-location of memory construction against the backdrop of South Africa’s democratic transition and the 150th commemoration of the arrival of indentured Indians to South Africa. It argues that the local and the national are important in narrations of transnational journeys, thus advancing a particular approach to transnational memory studies.

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20

Lloyd, Lorna. "‘A Family Quarrel’. The Development of the Dispute over Indians in South Africa." Historical Journal 34, no. 3 (September 1991): 703–25. http://dx.doi.org/10.1017/s0018246x00017568.

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From the perspective of the 1990s, scarcely an eyebrow would be raised by the news that in 1946 India complained internationally about South Africa's treatment of persons of Indian origin. It would be regarded as fully in keeping with the ethos – both domestic and international – of the age. Moreover, it would be seen as entirely appropriate that the complaint should have been lodged with the United Nations. For that body has not only become South Africa's scourge but has also played the leading role in the now-orthodox campaign against racism. Furthermore, if it were pointed out that this was, in fact, the very first occasion when anti-racist sentiments were given a significant international airing, the response might well be that the UN was set up to deal with just this kind of issue.

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21

BRADLOW, EDNA. "Prejudice, Minority Rights and the Survival of a Community: Indians in South Africa." South African Historical Journal 24, no. 1 (May 1991): 203–10. http://dx.doi.org/10.1080/02582479108671696.

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22

Owen, Ken, and Richard Lynn. "Sex differences in primary cognitive abilities among blacks, Indians and whites in South Africa." Journal of Biosocial Science 25, no. 4 (October 1993): 557–60. http://dx.doi.org/10.1017/s0021932000021933.

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SummarySex differences are reported for samples of approximately 1000 16-year-old blacks, Indians and whites in South Africa on ten tests of cognitive ability. Males obtained significantly higher means on non-verbal reasoning, spatial and mechanical aptitude, and females obtained significantly higher means on perceptual speed and memory for meaning (except among the black sample). In general the sex differences in South Africa are consistent with those typically obtained in the United States.

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23

Lynn, Richard, and Kenneth Owen. "Spearman's Hypothesis and Test Score Differences Between Whites, Indians, and Blacks in South Africa." Journal of General Psychology 121, no. 1 (January 1994): 27–36. http://dx.doi.org/10.1080/00221309.1994.9711170.

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24

Seedat, Yackoob Kassim, and Bharat Chotoo Nathoo. "Acute Renal Failure in Blacks and Indians in South Africa -Comparison after 10 Years." Nephron 64, no. 2 (1993): 198–201. http://dx.doi.org/10.1159/000187314.

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25

Jinabhai, Champak C., Hoosen M. Coovadia, and Salim S. Abdool-Karim. "Socio-Medical Indicators of Health in South Africa." International Journal of Health Services 16, no. 1 (January 1986): 163–78. http://dx.doi.org/10.2190/jtnm-2d1h-8tk8-63dv.

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Socio-medical indicators developed by WHO for monitoring progress towards Health-for-All have been adapted to reveal, clearly and objectively, the devastating impact of state planning based on an outmoded immoral and unscientific philosophy of race superiority in South Africa on the health of the disenfranchised majority within the context of social and economic discrimination; Health policy indicators confirm that the government is committed to three options (Bantustans, A New Constitution, and A Health Services Facilities Plan) all of which are inconsistent with the attainment of Health-for-All; Social and economic indicators reveal gross disparities between African, Coloured, Indian, and White living and working conditions; Provision of health care indicators show the overwhelming dominance of high technology curative medical care consuming about 97 percent of the health budget with only minor shifts towards community-based comprehensive care; and Health status indicators illustrate the close nexus between privilege, dispossession and disease with Whites falling prey to health problems related to affluence and lifestyle, while Africans, Coloureds, and Indians suffer from disease due to poverty. All four categories of the indicator system reveal discrepancies which exist between Black and White, rich and poor, urban and rural. To achieve the social goal of Health-for-All requires a greater measure of political commitment from the state. We conclude that it is debatable whether a system which maintains race discrimination and exploitation can in fact be adapted to provide Health-for-All.

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26

Bhigjee, A. I., K. Moodley, and K. Ramkissoon. "Multiple sclerosis in KwaZulu Natal, South Africa: an epidemiological and clinical study." Multiple Sclerosis Journal 13, no. 9 (April 27, 2007): 1095–99. http://dx.doi.org/10.1177/1352458507079274.

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Background Since the study by Dean, almost 40 years ago, there has been no systematic South African study on the prevalence of multiple sclerosis (MS) using the modern diagnostic criteria. KwaZulu-Natal (KZN), one of the nine provinces in South Africa, is home to 9.9 million people belonging to all racial groups. Aim To determine the period prevalence of MS in KZN in the different racial groups, using the revised McDonald's criteria. Methods The charts of all KZN patients given the diagnosis of MS were reviewed to confirm the diagnosis. All patients were contacted telephonically over a period of one month (July 2005) to determine whether they were still alive and still resident in KZN. Clinical, laboratory and treatment data were also extracted from the charts. Results The crude period prevalence per 100 000 for whites was 25.63, for Indians 7.59, people of mixed ancestry 1.94 and for blacks 0.22. The corresponding age standardized prevalence per 100 000 were 25.64, 7.15, 1.72 and 0.23, respectively. The clinical features were similar to that seen in the Western world. Up to half of the 167 patients had significant motor disability and optic neuritis was seen in 43/167 (25.7%) of patients. Whilst all traceable MRI brain scans showed some abnormality, 96/139 (69.1%) met three of the four McDonald's MRI criteria. CSF oligoclonal bands were present in 102 of 124 (82.3%) samples tested. Conclusion MS in KZN is more frequent than previously believed and occurs in all racial groups being most frequent in whites followed by Indians. MS, although rare, does occur in blacks. The increased prevalence figures may reflect better case ascertainment and use of modern diagnostic techniques. However, an absolute increase in numbers cannot be excluded. Multiple Sclerosis 2007; 13: 1095—1099. http://msj.sagepub.com

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27

Sonn, Tamara. "Middle East and Islamic Studies in South Africa." Middle East Studies Association Bulletin 28, no. 1 (July 1994): 14–17. http://dx.doi.org/10.1017/s0026318400028443.

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Although muslims make up less than two percent of South Africa’s total population, they are a well-established community with high visibility. In 1994 South Africans will celebrate 300 years of Islam in South Africa. The introduction of Islam to South Africa is usually attributed to Sheikh Yusuf, a Macasser prince exiled to South Africa for leading resistance against Dutch colonization in Malaysia. But the first Muslims in South Africa were actually slaves, imported by the Dutch colonists to the Cape mainly from India, the Indonesian archipelago, Malaya and Sri Lanka beginning in 1667. The Cape Muslim community, popularly but inaccurately known as “Malays” and known under the apartheid system as “Coloureds,” therefore, is the oldest Muslim community in South Africa. The other significant Muslim community in South Africa was established over 100 years later by northern Indian indentured laborers and tradespeople, a minority of whom were Muslims. The majority of South African Indian Muslims now live in Natal and Transvaal. Indians were classified as “Asians” or “Asiatics” by the apartheid system. The third ethnically identifiable group of Muslims in South Africa were classified as “African” or “Black” by the South African government. The majority of Black Muslims are converts or descendants of converts. Of the entire Muslim population of South Africa, some 49% are “Coloureds,” nearly 47% are “Asians,” and although statistics regarding “Africans” are generally unreliable, it is estimated that they comprise less than four percent of the Muslim population. Less than one percent of the Muslim population is “White.”

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28

Naidoo, DatshanaP, Tanya Maistry, Michelle Gordon, and Benn Sartorius. "Candidate gene polymorphisms related to lipid metabolism in Asian Indians living in Durban, South Africa." Indian Journal of Medical Research 148, no. 2 (2018): 169. http://dx.doi.org/10.4103/ijmr.ijmr_1150_16.

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29

GUETTEL, JENS-UWE. "FROM THE FRONTIER TO GERMAN SOUTH-WEST AFRICA: GERMAN COLONIALISM, INDIANS, AND AMERICAN WESTWARD EXPANSION." Modern Intellectual History 7, no. 3 (September 30, 2010): 523–52. http://dx.doi.org/10.1017/s1479244310000223.

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This article argues that positive perceptions of American westward expansion played a major (and so far overlooked) role both for the domestic German debate about the necessity of overseas expansion and for concrete German colonial policies during the late nineteenth and early twentieth centuries. During and after the uprising against colonial rule (1904–7) of the two main indigenous peoples, the Herero and the Nama, of German South-West Africa (Germany's only settler colony), colonial administrators actively researched the history of the American frontier and American Indian policies in order to learn how best to “handle” the colony's peoples. There exists a substantial literature on the allegedly exceptional enchantment of Germans with American Indians. Yet this article shows that negative views of Amerindians also influenced and shaped the opinions and actions of German colonizers. Because of its focus on the importance of the United States for German discussions about colonial expansion, this article also explores the role German liberals played in the German colonial project. Ultimately, the United States as a “model empire” was especially attractive for Germans with liberal and progressive political convictions. The westward advancement of the American frontier went hand in hand with a variety of policies towards Native Americans, including measures of expulsion and extinction. German liberals accepted American expansionism as normative and were therefore willing to advocate, or at least tolerate, similar policies in the German colonies.

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Rogerson, Christian M., and Jayne M. Rogerson. "Racialized Landscapes of Tourism: From Jim Crow USA to Apartheid South Africa." Bulletin of Geography. Socio-economic Series 48, no. 48 (June 23, 2020): 7–21. http://dx.doi.org/10.2478/bog-2020-0010.

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AbstractTourism studies, including by geographers, give only minor attention to historically-informed research. This article contributes to the limited scholarship on tourism development in South Africa occurring during the turbulent years of apartheid (1948 to 1994). It examines the building of racialized landscapes of tourism with separate (but unequal) facilities for ‘non-Whites’ as compared to Whites. The methodological approach is archival research. Applying a range of archival sources tourism linked to the expanded mobilities of South Africa's ‘non-White’ communities, namely of African, Coloureds (mixed race) and Asians (Indians) is investigated. Under apartheid the growth of ‘non-White’ tourism generated several policy challenges in relation to national government's commitments towards racial segregation. Arguably, the segregated tourism spaces created for ‘non-Whites’ under apartheid exhibit certain parallels with those that emerged in the USA during the Jim Crow era.

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Brijlal, Pradeep, and Priscilla Brijlal. "Entrepreneurial Knowledge and Aspirations of Dentistry Students in South Africa." Industry and Higher Education 27, no. 5 (October 2013): 389–98. http://dx.doi.org/10.5367/ihe.2013.0171.

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An investigation of the intentions and knowledge of entrepreneurship of final-year university dentistry students is reported, with particular regard to the factors of gender and race. A questionnaire survey was used with final-year dentistry students, over two years, at the University of the Western Cape in South Africa. The findings show that dentistry students across race and gender groups believed that entrepreneurship education was important. At least half of the students showed an interest in starting a business practice soon after their graduation and completion of a mandatory one-year internship, with more male students indicating an interest in starting a business than female students. More Black African students indicated interest compared to other race groups (Coloureds, Whites and Indians). There were no significant differences between male and female students with regard to knowledge of entrepreneurship, but there were significant differences with regard to race in the scores for knowledge of entrepreneurship, with White students scoring the highest and African students the lowest. The authors conclude that entrepreneurship education should be included in the curriculum in the final year of dentistry studies to encourage business practice start-up soon after the one-year internship period, with the aim of contributing to growth in employment.

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Tewolde, Amanuel Isak. "Reframing Xenophobia in South Africa as Colour-Blind: The Limits of the Afro Phobia Thesis." Migration Letters 17, no. 3 (May 8, 2020): 433–44. http://dx.doi.org/10.33182/ml.v17i3.789.

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Many scholars and South African politicians characterize the widespread anti-foreigner sentiment and violence in South Africa as dislike against migrants and refugees of African origin which they named ‘Afro-phobia’. Drawing on online newspaper reports and academic sources, this paper rejects the Afro-phobia thesis and argues that other non-African migrants such as Asians (Pakistanis, Indians, Bangladeshis and Chinese) are also on the receiving end of xenophobia in post-apartheid South Africa. I contend that any ‘outsider’ (White, Asian or Black African) who lives and trades in South African townships and informal settlements is scapegoated and attacked. I term this phenomenon ‘colour-blind xenophobia’. By proposing this analytical framework and integrating two theoretical perspectives — proximity-based ‘Realistic Conflict Theory (RCT)’ and Neocosmos’ exclusivist citizenship model — I contend that xenophobia in South Africa targets those who are in close proximity to disadvantaged Black South Africans and who are deemed outsiders (e.g., Asian, African even White residents and traders) and reject arguments that describe xenophobia in South Africa as targeting Black African refugees and migrants.

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Naidoo, Muthal. "Maniben Sita: South Africa’s Anti-apartheid Heroine." ANTYAJAA: Indian Journal of Women and Social Change 1, no. 2 (December 2016): 182–90. http://dx.doi.org/10.1177/2455632716685617.

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This is a portrait of the anti-apartheid struggle for freedom in South Africa by Maniben Sita, a follower of Gandhi, who adopted satyagraha to oppose injustice. In 1946–47, Maniben organised a women’s contingent to demonstrate against the restrictive laws that were being promulgated to curb Indians’ access to land and trading rights. As executive member of the Transvaal Indian Congress and later in the Defiance Campaign of the 1950s she continued her advocacy of justice for all. She was sent to prison several times during her long involvement in the anti-apartheid struggle. She is recognised as one of South Africa’s heroines and her portrait hangs in the Apartheid Museum in Johannesburg.

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Seedat-Khan, Mariam, and Belinda Johnson. "Distinctive and continued phases of Indian migration to South Africa with a focus on human security: The case of Durban." Current Sociology 66, no. 2 (November 23, 2017): 241–56. http://dx.doi.org/10.1177/0011392117736303.

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A long-term analytical view of Indian migration and their human rights experiences in South Africa is essential to understand what prompts continued Indian migration and the factors that shape migrants’ human security experiences. The intersections of global, social, political and economic powers combine with national and international forces to determine the experiences of migration and human (in)security among Indian migrants in South Africa. This article focuses on historical Indian indentured migrants and the continued post-apartheid contemporary migration of Indians to South Africa. Throughout South Africa’s turbulent, violent and exploitative history, the political constructs of slavery, colonialism, economic expansionism, economic dispossession and apartheid convened in the passage of poor men, women and children from the Indian subcontinent. The article argues that traces of earlier exploitative histories continue to shape the framework for present-day Indian migrants in a way that impacts directly on their human security within a contemporary context.

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Ijabadeniyi, Abosede, Jeevarathnam Parthasarathy Govender, and Dayaneethie Veerasamy. "The Influence Of Cultural Diversity On Marketing Communication: A Case Of Africans And Indians In Durban, South Africa." International Business & Economics Research Journal (IBER) 14, no. 6 (December 23, 2015): 869. http://dx.doi.org/10.19030/iber.v14i6.9570.

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This paper investigates the cultural diversity between Africans and Indians in Durban, South Africa, based on marketing communication. While cross-cultural marketing research has been concentrated on Western and Eastern societies, there is a lack of such research in Africa. The study examines the cultural values of Africans and Indians based on the individualism-collectivism cultural dimension, adapted to account for marketing communication-specific cultural values (MCSCV). The study was a quantitative study which used judgmental sampling technique to recruit subjects and analysed data using the t-test. Surveys were completed by 283 African and 92 Indian respondents at the main shopping malls in two of Durban’s renowned African and Indian townships viz. Umlazi and Chatsworth, respectively. The findings of the study revealed that Indian respondents showed more individualistic tendencies toward marketing communication, as compared to their African counterparts. The study highlights that target markets’ indigenous cultural values may not necessarily serve as predictors for market segmentation. The study further shows that directing stereotypical marketing communication strategies toward culturally homogeneous markets based on indigenous cultural dispositions, without investigating the compatibility of both cultural contexts, can be deleterious. The paper builds on current thinking in cross-cultural marketing literature and develops an orientation of MCSCV.

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Lloyd, Lorna. "‘A most auspicious begining’: the 1946 United Nations General Assembly and the question of the treatment of Indians in South Africa." Review of International Studies 16, no. 2 (April 1990): 131–53. http://dx.doi.org/10.1017/s0260210500112562.

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On 22 June 1946 the Government of India asked that the treatment of Indians in South Africa be placed on the agenda of the Second Part of the First UN General Assembly. This was the first dispute to be taken to the General Assembly and it resulted in the UN's first attack on South Africa. From the perspective of the 1990s the only striking thing about the 1946 UN resolution is its mild tone and the limitation of its criticism to South Africa's, policies relating to just one group. However, from the perspective of 1946 it is remarkable that the UN should even have discussed South Africa's treatment of her Indian citizens, let alone have decided by a two-thirds majority that she had failed to treat them in conformity with. her international obligations and the relevant provisions of the UN Charter.

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Mhlanga, David, and Rufaro Garidzirai. "ENERGY DEMAND AND RACE EXPLAINED IN SOUTH AFRICA: A CASE OF ELECTRICITY." EURASIAN JOURNAL OF BUSINESS AND MANAGEMENT 8, no. 3 (2020): 191–204. http://dx.doi.org/10.15604/ejbm.2020.08.03.003.

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The study investigated the influence of race in the demand for energy in South Africa using electricity as a case study. The driving force behind the study was to establish whether race still plays a role in access to energy in the country, 26 years into democracy. The study’s contribution is premised on influencing the development of policy that addresses energy inequality in South Africa and the world at large. Using the logistic regression analysis, the study found that race still plays a role in the demand for energy in South Africa. The odds of demand for electricity for the White population was 46.748 per cent higher than that of Blacks, Colored, and Indians combined. Other significant variables were gender, age of household head, net household income per month in Rand and household size. Despite constituting much of the populace in South Africa, the demand for electricity of the Black population was third compared to other races. Such findings reflect the reality that many of the Black households are suffering from energy poverty. Given these results, it is recommended that the South African government invests more in energy and alternative sources of clean energy such as solar and wind which can cater for much of the population.

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Marie, Rowanne Sarojini. "ACROSS THE KALA PANI: UNTOLD STORIES OF INDENTURED INDIAN WOMEN OF CHRISTIAN ORIGIN IN SOUTH AFRICA." Oral History Journal of South Africa 2, no. 1 (September 22, 2016): 89–101. http://dx.doi.org/10.25159/2309-5792/1585.

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The indenture experience is one that is entrenched in the very being of the Indian community in South Africa. Recent times have seen a good spread of documentation on such experiences, especially in light of the 150th anniversary of the arrivals in South Africa, celebrated in 2010. What does become clear in such accounts, however, is that the experiences of women are subsumed within such historical records, therefore giving little or no attention to their voices. Indian women were hugely impacted by the indenture experience; however, these accounts are few and far between. The history of Indian women in South Africa is undoubtedly largely shaped by their experiences of indenture. Such history is encompassed within their trajectories of poverty, culture, education and religion as they took the courageous decision to cross the Kala Pani. In this short account, the indenture experience of the Indians in South Africa will be examined, giving specific attention to the aspect of poverty and the impact of mission on Indian Christian women. Various scholars briefly make mention of such experiences, however, it becomes important to apportion intentional spaces to those once muted, yet significant voices. Indentured Indian women of Christian origin have a story to tell â€“ a story of their encounters across the Kala Pani. Such stories become important to the discourse of the history of the Indian community in South Africa.

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Joseph, Dawn, and Caroline van Niekerk. "Music Education and minority groups cultural and musical identities in the ‘newer’ South Africa: white Afrikaners and Indians." Intercultural Education 18, no. 5 (December 2007): 487–99. http://dx.doi.org/10.1080/14675980701685354.

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VINSON, ROBERT TRENT. "‘SEA KAFFIRS’: ‘AMERICAN NEGROES’ AND THE GOSPEL OF GARVEYISM IN EARLY TWENTIETH-CENTURY CAPE TOWN." Journal of African History 47, no. 2 (July 2006): 281–303. http://dx.doi.org/10.1017/s0021853706001824.

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This article demonstrates that black British West Indians and black South Africans in post-First World War Cape Town viewed ‘American Negroes’ as divinely ordained liberators from South African white supremacy. These South-African based Garveyites articulated a prophetic Garveyist Christianity that provided common ideological ground for Africans and diasporic blacks through leading black South African organizations like the Universal Negro Improvement Association and African Communities League (UNIA), the African National Congress (ANC) and the Industrial and Commercial Workers Union (ICU). This study utilizes a ‘homeland and diaspora’ model that simultaneously offers an expansive framework for African history, redresses the relative neglect of Africa and Africans in African diaspora studies and demonstrates the impact of Garveyism on the country's interwar black freedom struggle.

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Phaswana-Mafuya, Nancy, and Karl Peltzer. "Prevalence of Loneliness and Associated Factors among Older Adults in South Africa." Global Journal of Health Science 9, no. 12 (September 20, 2017): 1. http://dx.doi.org/10.5539/gjhs.v9n12p1.

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OBJECTIVE: Loneliness can be detrimental to health. The aim of this study is to estimate the prevalence of loneliness as well as its risk factors in older adults in South Africa.MATERIALS & METHODS: This cross-sectional population based study investigated factors associated with loneliness in a nationally representative sample (n=3624) of older South Africans who took part in the “Study of Global Ageing and Adults Health (SAGE)” wave 1 in 2008. The outcome variable was self-reported prevalence of loneliness and the exposure variables were socio-demographic characteristics and health variables.RESULTS: The overall prevalence of self-reported loneliness was 9.9%. Prevalence of loneliness was 10.2% for females and 9.5% for males, lowest among those married (7.5%), and highest among the 70+ years olds (12.5%). Individuals with highest level of education had the lowest prevalence of loneliness (5.9%). Indians or Asians were significantly more likely to experience loneliness than other population groups (Adjusted Odds Ratio=AOR: 3.20; 95% Confidence Interval=CI: 1.31, 7.80). Married or cohabiting individuals were significantly less likely to experience loneliness than unmarried or non-cohabiting ones, respectively (AOR: 0.55; 95% CI: 0.37, 0.81). In multivariable logistic regression, individuals with good subjective health were less likely to experience loneliness than those with poor health (AOR: 0.40, 95% CI: 0.22, 0.73). Similarly, individuals with good cognitive functioning were significantly less likely to experience loneliness than those with poor cognitive functioning (AOR: 0.55, 95% CI: 0.32, 0.97).CONCLUSION: The study found that the prevalence of loneliness among older adults in South Africa is significant. Preventative interventions that address the identified factors, including poor health status and low cognitive functioning, associated with loneliness need to be developed.

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Hiralal, Kalpana. "JOSEPH DEVASAYAGEM ROYEPPEN (1871-1960): THE ANGLICAN, COLONIAL BORN POLITICAL ACTIVIST." Studia Historiae Ecclesiasticae 42, no. 2 (December 8, 2016): 87–104. http://dx.doi.org/10.25159/2412-4265/1083.

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This article documents the contributions of Joseph Royeppen, a colonial born Christian activist in South Africa at the turn of the century. Royeppen was a barrister, passive resister and a devout Christian. He was the first colonial born Indian to study law at Cambridge and played an important role in mobilising support for Indian grievances whilst in England. He participated in the first satyagraha campaign in South Africa and endured imprisonment. Yet in the vast corpus of historical literature on South Africans of Indian descent he is given minimal recognition. This paper seeks to rectify this omission by documenting his contributions to the first satyagraha campaign that occurred in the Transvaal between 1907-1911. Royeppen, in his fight against oppression and inequality, embraced multiple roles: an eloquent student, barrister, devout Christian, hawker, passive resister and labourer. He mediated among these varying roles and in the process highlighted not only strength in character but dignity in protest action. A colonial born Indian, he was highly critical of the colonial and British governments and challenged their attempts to deny citizenship rights to South Africans of Indian descent. Joseph Royeppen’s narrative is significant because it highlights the role and contributions of colonial born Indians, in particular the educated elite, to the early political struggles in South Africa. In many ways, they were an important, influential and active constituency in South Africa’s road to democracy.

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Yengde, Suraj. "Indians in Apartheid South Africa: class, compromise and controversy in the era of the Group Areas Act, 1952–1962." Diaspora Studies 14, no. 1 (September 18, 2020): 75–96. http://dx.doi.org/10.1080/09739572.2020.1816801.

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Rose, Donald, and Karen E. Charlton. "Prevalence of household food poverty in South Africa: results from a large, nationally representative survey." Public Health Nutrition 5, no. 3 (June 2002): 383–89. http://dx.doi.org/10.1079/phn2001320.

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AbstractObjectives:Household food insecurity is a major determinant of undernutrition, yet there is little information on its prevalence in the South African population. This paper assesses household food insecurity in South Africa using a quantitative and objective measure, known as food poverty, and provides prevalence estimates by geographic area and socio-economic condition.Design:Secondary data analysis combining two sources: Statistics South Africa's household-based 1995 Income and Expenditure Survey; and the University of Port Elizabeth's Household Subsistence Level series, a nationally-conducted, market-based survey.Setting:South Africa.Subjects:A nationally representative sample of the entire country – stratified by race, province, and urban and non-urban areas – consisting of 28 704 households.Results:A household is defined to be in food poverty when monthly food spending is less than the cost of a nutritionally adequate very low-cost diet. The prevalence of food poverty in South Africa in 1995 was 43%. Food poverty rates were highest among households headed by Africans, followed by coloureds, Indians and whites. Higher food poverty rates were found with decreasing income, increasing household size, and among households in rural areas or those headed by females.Conclusions:The widespread nature of household food insecurity in South Africa is documented here. Prevalence rates by geographic and socio-economic breakdown provide the means for targeting of nutritional interventions and for monitoring progress in this field. The corroboration of these findings with both internal validation measures and external sources suggests that food poverty is a useful, objective measure of household food insecurity.

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Ackermann, P. L. S., and W. P. J. Van Rensburg. "Faktore by die oorweging van kredietverlening in verbruikersbankwese." South African Journal of Business Management 16, no. 4 (December 31, 1985): 185–94. http://dx.doi.org/10.4102/sajbm.v16i4.1094.

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Factors in considering the granting of credit in consumer banking In this study the authors attempt to identify underlying factors from various evaluation criteria (as observed by bank managers) in considering the granting of credit in consumer banking with regard to the various race groups of the Republic of South Africa. The sample consists of 510 managers from the consumer division of general and commercial banks. With the aid of principal factor analysis six underlying factors are identified with respect to Indians, whereas five underlying factors are identified with regard to coloureds, whites and blacks.

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Ali Abbas, Hussein, Manimangai Mani, Wan Roselezam Wan Yahya, and Hardev Kaur Jujar Singh. "The Different Types of Ethnic Affiliation in M. G. Vassanji's No New Land." Advances in Language and Literary Studies 8, no. 1 (February 1, 2017): 60. http://dx.doi.org/10.7575/aiac.alls.v.8n.1p.60.

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Establishing a sense of affiliation to ethnicity is one of the most controversial issues for people who are displaced in countries that are far away from their motherland. The colonisation of the British over Asia and Africa in the nineteenth century resulted in the mass movement of Indian workers from India to Africa. These workers were brought in to build railways that connected the British colonies in East Africa namely Kenya, Tanzania, and Uganda. While the arrival of the Indian workers is considered as a kind of colonial practice, but their deportation in the post-independence years is seen as a part of decolonization. These Indians were forced to leave Africa as they were blamed for being non supportive of the Africans who were then engaged in armed struggles against the British colonialists. This study is based on the lives of these deported Indians as depicted in the novel titled No New Land by M.G. Vassanji. M.G. Vassanji is a Canadian novelist whose family was also deported from Dar Esslaam, Tanzania. He also describes how the Indian Shamses were strict in affiliating with the different social and cultural background they found in their new home, Canada. This research examines the theme of affiliation and the experiences of these migrants. This study will show that South Asians in Canada are strict in their affiliation to their ethnic values. Secondly, it will expose the three types of affiliation and finally show how the author deals with affiliation as a part of the community’s ethnic record that must be documented.

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Everingham, Mark, Crystal Jannecke, and Robin Palmer. "Getting Your Own Back: Land Restitution among the Oneida Indians of North America and the Tsitsikamma Mfengu of South Africa." Safundi 8, no. 4 (October 2007): 435–58. http://dx.doi.org/10.1080/17533170701635360.

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Ocita, James. "Re-Membered Pasts, Dismembered Families." Matatu 48, no. 1 (2016): 88–108. http://dx.doi.org/10.1163/18757421-04801007.

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The essay explores, first, the centrality of family structures in the practices and transmission of value-systems associated with Indianness; and, secondly, how material objects that are sourced from ‘India’ are fetishized and deployed through such performances to counter realities of cultural loss and alienation that follow migration and dislocation in three post-apartheid novels: Imraan Coovadia’s The Wedding (2001), Aziz Hassim’s The Lotus People (2002), and Ronnie Govender’s Song of the Atman (2006). These novels emerge in the context of the desire for a definitive history that both reassures Indians of their legitimate space in the post-apartheid formation and balances the tension between common citizenship founded on a non-racial constitution and the need to articulate Indianness in South Africa. For many scholars, the post-apartheid moment and its ‘rainbow-nation’ project simultaneously activates the past and the opportunity to articulate Indian identity that in the apartheid era had, for political reasons, been rejected in favour of a ‘black’ identity claimed by all the oppressed peoples of South Africa.

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Ravichandran, T. "A.K.Chettiar’s Documentary on Mahatma Gandhi - An Over View." Shanlax International Journal of Tamil Research 4, no. 4 (April 1, 2020): 131–41. http://dx.doi.org/10.34293/tamil.v4i4.3280.

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Mahatma Gandhi, popularly known as the Father of the nation, wasnot only a preacher but a committed practical idealist. For want of some earning he went to South Africa but totally transformed himself into a liberator of the downtrodden, suppressed Indian community. He successfully invented the weapon of ‘Satyagraha’ and retained the lost human right for the Indians in South Africa. He also did the same in India to politically liberatethe country from the British. Gandhi was a multi-faceted personality. He was a Lawyer, Journalist, Writer, Biographer, Ashram builder, great thinker, a Political leader, a spiritualist, a Constructive Worker and above all a humane person who practiced Truth and Nonviolence till his last breath.A.K.Chettiar was a Tamil Documentary Film Maker, Journalist and Traveloque writer. He ventured a priceless documentary on Mahatma Gandhi. A.K.Chettiar widely travelled in England, USA, South Africa and India. He met and filmed innumerable number of leaders like Romain Rolland, Maria Montessori, Sir C.V.Raman, Dr.S.Radhakrishnan, Pandit Jawaharlal Nehru, C.F.Andrews and many others. He collected about 50,000 feet (15,000 m) of film footage, edited them into 12,000 feet (3,700 m). That documentary film was released on 23rd August 1940 in Chennai. Later the Hindi Version was shown on 15th Aug. 1947 in Delhi and later the English version was shown in Los Angeles in the U.S. Without his efforts, many live pictures of Mahatma Gandhi would not have been available for us. His documentary, In the Footsteps of the Mahatma. Without him, we would not have got the opportunity to see the valuable footages of Gandhiji.

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Ulafor, Onoh John. "Gandhi’s philosophy of non-violence: towards conflict resolution and peace in Africa." International Journal of Humanities and Innovation (IJHI) 3, no. 2 (June 30, 2020): 60–66. http://dx.doi.org/10.33750/ijhi.v3i2.75.

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Gandhi's concept of nonviolence has a humanistic approach. He tried to change the very character of every Indian in the society where he lived. He said that man is basically a violent being, but gradually he can become non-violent if he desires. He recognizes that man is a conditional being and as such subject to the determination of the physical world. The ultimate end in man's life for Gandhi is realizing the Absolute. Pertinent to note that, Gandhi had spent quite some time in his tutelage in Southern Africa where his experiences impelled him to adopt non-violence as the only paradigm to overcome oppression and domination in his country India. British oppression and inhumanity were so severe and intensive that Gandhi was cautious about the use of violence, alternatively, he adopted non-violence to be the only imperative paradigm to dislodge the domination and inhumane treatment of the British against the Indians in South Africa. In this respect, I recommend Gandhi's non-violence principles as a fundamental paradigm towards peace in Africa. Peace in Africa is imperative for human and societal development especially as one sees Africa grappling with instabilities, insurgencies, terrorism, xenophobia, political upheavals, nepotism, and gender agitations. In this article, I recognize Gandhi’s postulations on non-violence as an initiative which if adopted and its dictates are adhered to, could enhance peace in Africa.

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