Relevant bibliographies by topics / Islam in South Africa

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Islam in South Africa'

Author: Grafiati
Published: 4 June 2021
Last updated: 18 February 2022

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Journal articles on the topic "Islam in South Africa"

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Mazrui, Ali A. "African Islam and Islam in Africa." American Journal of Islam and Society 26, no. 3 (2009): i—xi. http://dx.doi.org/10.35632/ajis.v26i3.1380.

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Sub-Saharan Africa is often regarded as part of the periphery, rather thanpart of the center, of the Muslim world. In the Abrahamic world, Africa isoften marginalized. But is there anything special about Islam’s relationshipwith Africa? Are there unique aspects of African Islam? Islam has exerted anenormous influence upon Africa and its peoples; but has Africa had anyimpact upon Islam? While the impressive range of articles presented in thisspecial issue do not directly address such questions, my short editorialattempts to put those articles within the context of Africa’s uniqueness in theannals of Islam. One note: Although these articles concentrate on sub-Saharan Africa (“Black Africa”), our definition of Africa encompasses thecontinent as a whole – from South Africa to Egypt, Angola to Algeria, andMozambique to Mauritania ...
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Sonn, Tamara. "Islamic Studies in South Africa." American Journal of Islam and Society 11, no. 2 (1994): 274–81. http://dx.doi.org/10.35632/ajis.v11i2.2436.

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Background of South African IslamIn 1994, South Africans will celebrate three centuries of Islam inSouth Africa. Credit for establishing Islam in South Africa is usuallygiven to Sheikh Yusuf, a Macasser prince who was exiled to South Africafor leading the resistance against the Dutch colonization of Malaysia. Thefitst Muslims in South Africa, however, were actually slaves who hadbeen imported, beginning in 1677, mainly from India, the Indonesianarchipelago, Malaysia, and Sri Lanka, by the Dutch colonists living in theCape. The Cape Muslim community, popularly but inaccurately knownas "Malays" and known under apattheid as "Coloreds," is the oldest Muslimcommunity in South Africa. The other major Muslim community wasestablished over a century later by indentured laborers and tradespeoplefrom northern India, a minority of whom weae Muslims. The majority ofSouth African Indian Muslims, classified as "Asians" or "Asiatics," nowlive in Natal and Tramvaal. The third ethnically identifiable group, classifiedas "Aftican" or "Black," consists mainly of converts or theirdescendants. Of the entire South African Muslim population, roughly 49percent are "Coloreds," nearly 47 pement are "Asians," and, although statisticsregarding "Africans" ate generally unreliable, it is estimated thatthey are less than 4 percent. Less than 1 percent is "White."Contributions to South African SocietyAlthough Muslims make up less that 2 petcent of the total population,their presence is highly visible. There ate over twenty-five mosques inCape Town and over one hundred in Johannesburg, making minarets asfamiliar as church towers Many are histotic and/or architectuml monuments.More importantly, Muslims ate uniquely involved in the nation'scultwe and economy. The oldest extant Afrikaans-language manuscriptsare in the Arabic script, for they ate the work of Muslim slaves writingin the Dutch patois. South African historian Achrnat Davids has tracedmany linguistic elements of Afrikaans, both in vocabulary and grammar,to the influence of the Cape Muslims. Economically, the Indian Muslimsaxe the most affluent, owing primarily to the cirmmstances under whichthey came to South Africa. Muslim names on businesses and buildingsare a familiar sight in all major cities and on those UniveAty campusesthat non-Whites were allowed to attend during apartheid ...
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Haron, Muhammed. "Islam, Democracy, and Public Life in South Africa and in France." American Journal of Islam and Society 25, no. 1 (2008): 151–54. http://dx.doi.org/10.35632/ajis.v25i1.1507.

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During 3-5 September 2007, scholars associated with University of Witwatersrand’sDepartment of Anthropology and key members of the Johannesburg-based Institute of French Studies in South Africa explored ways toengage South African and French scholars in forms of cooperation. Toaddress this event’s focus, “Muslim Cultures in South Africa and France,”the organizers brought along the School of Social Sciences and Humanities(University of the Witwatersrand, Johannesburg) and the Institut d’Etudesde l’Islam et des Societes du Monde Musulman (Ecole des Hautes enSciences Sociales [EHESS]) to partner with them.The theme, “Islam, Democracy, and Public Life in South Africa and inFrance,” identified three basic objectives: to re-imagine Islam as an objectof academic enquiry, explore the epistemological dimensions of the study ofIslam, and foster scientific networks. The organizers highlighted a key question:“How do Muslims employ their religion to explain and clarify theirposition and role in public life in South Africa and France?” and identifiedthree focus areas: The Status ofMinority Religions: The Case of Islam; ReligiousIdentity - Political Identity; and Trans-nationalism/regionalism.The “Southern Africa” panel, chaired by Aurelia Wa Kabwe-Segatti(French Institute of South Africa [IFAS]), consisted of Alan Thorold’s (Universityof Melbourne) “Malawi and the Revival of Sufism,” SamadiaSadouni’s (Wits Institute for Social and Economic Research [WISER])“Muslim Communities in South Africa,” Liazzat Bonate’s (Eduardo MondlaneUniversity) “Leadership of Islam in Mozambique,” and Eric Germain’s(EHESS) “Inter-ethnic Muslim Dialogue in South Africa.” Sadouni examinedsuch crucial concepts as religious minorities and extracted examplesfrom both countries. Thorold, who analyzed Sufism’s revival in Malawi,relied on the work of ErnestGellner. Some participants, however, argued thathis ideas have been surpassed by more informed theoretical scholarship.Bonate reflected upon the differences that played out within northernMozambique’s Muslim communities vis-à-vis the government. Germain,who explored early Cape Muslim social history, provocatively argued thatmuch could be learned from this community’s make-up and attitude. Asexpected, he was criticized for sketching a romantic picture.The “Media and Power” panel, chaired by Eric Worby, featured GabebaBaderoon’s (post-doctoral fellow, Penn StateUniversity’sAfricana ResearchCenter) “Islam and the Media in South Africa.” She traced how Islam ...
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Sonn, Tamara. "Middle East and Islamic Studies in South Africa." Middle East Studies Association Bulletin 28, no. 1 (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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Moosa, Ebrahim. "Islam and Civil Society in South Africa." American Journal of Islam and Society 11, no. 4 (1994): 602–4. http://dx.doi.org/10.35632/ajis.v11i4.2447.

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Somehow, apartheid brought with it unexpected benefits, such asthe formation of an effective civil society. In addition to the fact thatSouth Africa currently enjoys a preferential status in the internationalcommunity, over the decades state-driven apartheid was resisted by astrong civil society and mass-based organizations. There may be somevalidity to the argument that since the inception of a peaceful transitionto democracy, community-based organizations, nongovernmentalorganizations, and others have somewhat receded from thescene and, in so doing, have weakened civil society. Yet it would beincorrect to say that the new state dominates the postapartheid society.It was to explore the dynamics of the Muslim role in civil societythat the UNISA conference was convened. Several speakers reflectedon the experience of civil society in the Muslim world (JohnEsposito), Sudan (John Voll), Tunisia (Rashid al-Ghanushi), andAfrica in general (Ali Mazrui). All together, some twenty-three papersdealing with various aspects of South African civil society werepresented. Issues related to gender discourse in Islam (Amina WadudMuhsin),culture and conflict (Richard Martin), and interpreting Islamin a postmodern world (Tamara Sonn) were also discussed.The conference discussion was often lively, largely due to theattendance of more than two hundred people for three days. Whilethis format facilitated general public participation, it also inhibited a ...
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Naudè, J. A. "Islam in South Africa: a general survey." Institute of Muslim Minority Affairs. Journal 6, no. 1 (1985): 21–33. http://dx.doi.org/10.1080/13602008508715922.

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Dangor, Suleman. "The expression of Islam in South Africa." Journal of Muslim Minority Affairs 17, no. 1 (1997): 141–51. http://dx.doi.org/10.1080/13602009708716364.

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Oosthuizen, Gerhardus C. "Islam among the Zanzibaris of South Africa." History of Religions 31, no. 3 (1992): 305–20. http://dx.doi.org/10.1086/463286.

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Vawda, Shahid. "The Emerging of Islam in an African Township." American Journal of Islam and Society 11, no. 4 (1994): 532–47. http://dx.doi.org/10.35632/ajis.v11i4.2412.

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IntroductionWhile Islam is a fairly dominant religion in Africa, it is verysmall and has been treated as insignificant in southern Africa. Forexample Trimingham, in his survey of the phases of Islamic expansionin Africa, makes the dismissive comment: “Islam’s penetrationinto central and south Africa is so slight that it may be ignored."The presence of Muslims in South Africa, albeit a small percentageof the total population, cannot easily be ignored in terms of theirsocial, economic, and political contribution to the country as individuals,as members of an ethnic group, or as a religious minority. Apartheid has not only prompted a diverse set of responses fromMuslim organizations,s but the political and social events of the lasttwenty years have influenced conversion rates among the nominallyChristian African majority. Although there have been academicattempts to analyze the implications of some of these phenomena.there has been no ethnographic research at a local level to understandhow events in the sociopolitical arena shaped proselytizing work, theconversion process, and the interethnic relationships of the Muslims.This paper, based on ethnographic research in the townships ofKwaMashu-Ntuzuma-Inanda, located near Durban, is a contributiontoward understanding the position of African Muslims. The paper islimited to data collected during the latter half of 1992 and early 1993 ...
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Ingram, Brannon. "Public Islam in Post-Apartheid South Africa: The Radio Islam Controversy." Critical Research on Religion 3, no. 1 (2015): 72–85. http://dx.doi.org/10.1177/2050303215577490.

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Dissertations / Theses on the topic "Islam in South Africa"

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Sesanti, Simphiwe Olicius. "Burial practices, African women, and Islam in the Eastern Cape province, South Africa." Thesis, University of Port Elizabeth, 2004. http://hdl.handle.net/10948/346.

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Early in 2003, African Muslims in Uitenhage’s township, Kwa-Nobuhle, learnt that Muslim women, led by Sheikh Nceba Salamntu, in South Africa’s Port Elizabeth New Brighton township, were allowed, contrary to previous practice, to follow a funeral procession right up to the graveyard. The resultant discomfort on the one hand, and excitement on the other caused by this event among Muslims in the township, forms the basis of this research. It gives focus to Muslim women, the ones most affected by their customary restriction from the gravesites. The researchi exposes the basis for women’s exclusion from funeral processions in the Muslim community. It was established that many of these Muslim women who challenged the practice were converts from Christianity to Islam. One of the bases for their action was that they were passive recipients of Islam. Furthermore, it was found that the exclusion of women from the funeral procession has no basis in Islamic writings.
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Bradlow, Muhammad 'Adil. "Imperialism, state formation and the establishment of a Muslim community at the Cape of Good Hope, 1770-1840 : a study in urban resistance." Master's thesis, University of Cape Town, 1988. http://hdl.handle.net/11427/17069.

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Includes bibliography.<br>One of the most significant and yet least studied developments of late eighteenth and early nineteenth century Cape Town is the emergence and growth of a muslim community. So dramatic was this process, that by the end of the period of slavery, well over two thirds of the town's non-European population were considered to be members of this community. Yet this process has largely been regarded, in such studies as do exist, as one of only marginal significance to the unfolding pattern of struggles that characterise this turbulent and brutal period of Cape Town's history. This lack of serious research stems largely from the nature of prevailing conceptions, which have tended to characterise both Islam and the muslim community as ostensibly cultural phenomena; culture being defined in its narrowest sense. Denied its political and ideological significance, the process of Islamisation is reduced to the point where it is regarded only as a quaint and colourful anachronism, adding a touch of spice to the cosmopolitan nature of the town. This thesis, however, takes as its point of departure the rejection of the notion that the development of Islam in Cape Town can be meaningfully understood in these terms.
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Gebauer, Matthias [Verfasser]. "Black Islam South Africa. Religious Territoriality, Conversion, and the Transgression of Orderly Indigeneity / Matthias Gebauer." Mainz : Universitätsbibliothek Mainz, 2019. http://d-nb.info/1201826586/34.

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Suleman, Yasser. "The legislative challenges of Islamic banks in South Africa." Thesis, Stellenbosch : Stellenbosch University, 2011. http://hdl.handle.net/10019.1/21644.

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Thesis (MBA)--Stellenbosch University, 2011.<br>The Islamic Banking industry has been one of the fastest growing industries worldwide with a compound annual growth rate of 28% between 2006 and 2009(Reuters, 2010). These growth rates were experienced amidst the worst economic meltdown the world has seen in decades. This is a clear indication that there is a high level of confidence in the industry. Although the industry has existed for centuries, the past few decades have brought about a revival in Islamic banking. Many Western countries are recognising the industry’s importance and have taken various steps in supporting the establishment of it. South Africa has also taken such steps and has a vision of becoming a hub for Islamic banking on the African continent. This mini thesis examines the differences in nature of the underlying principles of Islamic and conventional banking which then brings to the fore the various challenges that exist in the unhindered functioning of Islamic banks within Western countries. These challenges revolve around institutional and legal frameworks, regulatory and supervisory bodies, South African Reserve Bank requirements, interest, taxation and conceptual understandings. In order to provide recommendations to address these challenges, case studies of Islamic banking in both, Islamic and Western countries were conducted. These case studies provided insight into how countries have addressed similar challenges and to what degree were they successful. This provided the basis from which recommendations were made for Islamic banking to function efficiently and effectively in South Africa and for the country to achieve its goal of becoming a hub of Islamic banking on the African continent.
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Hassan, Rania Hussein Abdel Rahman. "Identity construction in post-apartheid South Africa : the case of the Muslim community." Thesis, University of Edinburgh, 2011. http://hdl.handle.net/1842/5978.

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Since the end of apartheid, issues pertaining to South African identity construction have attracted increased scholarly attention. This is reflected in a growing body of literature in several disciplines that analyze identities in post-apartheid South Africa. At the same time, a number of factors led to an equally increasing interest in Islamic and Muslim politics. However, the interest remains to a great extent concerned with the history of Islam in Africa, with very little attention paid to contemporary Muslim politics in its broader sense or indeed what this means in the South African context. This thesis, about Muslims’ identities in South Africa, aims to merge these two fields of identities in-formation and Muslim politics. In an attempt to unpack identity discourses within the Muslim community in South Africa, the study will address three main questions: How are Muslims’ identities formulated? How do they relate to each other? And how do they develop in different contexts? In order to answer the aforementioned questions the thesis will focus on how religious identities intersect with other levels of identification mainly national, ethnic and political identities. By answering the broader questions about identity construction processes, the thesis is able to address several other more specific questions. For example, what kind of interplay exists between the different identities such as those that are religious, ethnic, socio-economic or political? What does this interplay suggest in terms of the hierarchy of identities in different contexts? Instead of using identity as an analytical category, the thesis adopts the term ‘identification’, which reflects both the processes according to which identities are formulated as well as the context contingent nature of identities. After analyzing the theoretical and conceptual underpinnings of identity construction, the rest of the thesis discusses the extent to which Islam has informed Muslims’ identities at three separate, yet intersected and connected, levels. At the political identity level, I argue that religious identity has relatively little bearing on the articulation of Muslims’ political identities in post-apartheid South Africa, by comparison with the apartheid era when political activism of Muslims was heavily charged by Islamic ethos and principles. I also argue that the stance adopted by Islamic religious bodies in the anti-apartheid struggle undermined their influence within the Muslim community to a great extent as far as political identities are concerned. In other contexts however, religious bodies enjoy a more prominent role; that is particularly evident in negotiating Muslims’ rights regarding Muslim Personal Law, which is highlighted as a case in point to show how citizenship, and thus national identity, is intertwined with religious identity. At a third and final level, ethnic identities within the Muslim community are examined through the inter-community relations, which reveal that racial and ethnic identification is best understood through both cultural as well as structural approaches.
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Baderoon, Gabeba. "Oblique figures : representations of Islam in South African media and culture." Doctoral thesis, University of Cape Town, 2004. http://hdl.handle.net/11427/7965.

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Includes bibliographical references.<br>In 1996 stories in South African newspapers about the group Pagad articulated a new vision of Islam. In this thesis I conduct a long reading of the ways in which Islam has been represented in South Africa to provide a context for analysing the Pagad stories. Drawing on Edward Said's Orientalism and later elaborations that emphasise gender, the thesis is attentive to the latent weight of fantasies of 'race' on non-fictional representations. In the introduction I look at the use of the offensive word 'kaffir' in colonial South Africa and contend that, in the context of slavery and the displacement of indigenous people, the proliferating use of the term functioned to recast indigeneity as misplaced and unfit, facilitating settler claims to the land. Through the example of this deformation of a word originally drawn from Islam, I show how the meanings and experiences of Islam are transformed by specific circumstances and histories. Islam arrived in South Africa when Dutch colonists brought slaves and servants to the Cape from 1658. The context of slavery and colonial settlement is crucial to the way Islam has been represented in South Africa. Muslim slaves were characterized as industrious, placid and picturesque. I contend in analyses of nineteenth century landscape paintings that the figure of the 'Malay' played a role in discursively securing a settler identity in the Cape Colony. This occurred through their 'oblique' positioning near the edge of the frame, where they appear to certify the boundaries of the settled space of the colony. I follow these readings of the picturesque vision of Islam by exploring instances of its underside - the discourse of oriental fanaticism.
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Gamieldien, Maheerah. "Lowering the gaze: Representations of Muslim women in South African society in the 1990's." University of the Western Cape, 2004. http://hdl.handle.net/11394/6502.

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Magister Artium - MA<br>Muslim women’s lack of access to mosque space has left them with few opportunities to direct or influence the interpretation of the theological texts. The mosque is an almost strictly gendered space that is seen as a key platform from which Muslims are exhorted to fulfill existing obligations and where new practices emerge as part of the creation of tradition in the Muslim community. I would further like to argue that it is the acts and interventions of the women who have claimed Islam and its belief system in its entirety as their own and then shaped this to fit their lives that will enable Muslims to rethink existing attitudes to women in Muslim communities.
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Jung, Manfred. "Theological reflections on the spread of Islam and attitudes in churches : a case study on three black townships in Cape Town." Thesis, Stellenbosch : Stellenbosch University, 2005. http://hdl.handle.net/10019.1/50506.

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Shaikh, Sa'diyya. "Battered women in Muslim communities in the Western Cape : religious constructions of gender, marriage, sexuality and violence." Master's thesis, University of Cape Town, 1996. http://hdl.handle.net/11427/17491.

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Bibliography: pages 204-228.<br>Historically Muslim women have been marginalised in the examination of Islamic texts and Muslim society. This has resulted in the non-recognition and silencing of women's perspectives as well as the concealment of some of the traumatic realities experienced by groups of Muslim women. Exacerbated by pervading social and religious notions of "private" families, the incidence of wife battery within Muslim societies have been largely hidden violence against wives is seen as the manifestation of a sexist and patriarchal ideology. This study examines the manner in which Islamic gender discourses inform and impact upon the phenomenon of violence against women. The related tensions between patriarchal and egalitarian Islamic perspectives are explored. This study involves a two-fold feminist analysis of gender ideology in religious texts and contemporary Muslim society. At the level of textual studies, I applied a feminist hermeneutic to medieval and contemporary Qur'anic exegetical literature. The examination of medieval period focused on the exegesis of Abu Jafar Muhumammad b. Jarir al-Tabari (839-922), Abu al-Qasim Mahmud b. Umar Zamakshari (1075-1144), Fakhr al-Din al-Razi (1149- 1210). The study of contemporary exegetical literature concentrated on the approaches and exegeses of Fazlur Rahman and Amina Wadud-Muhsin. Hermeneutical debates on violence against wives were focused on the interpretations of the Qur'anic notion of female nushuz (Q.4:34). In examining contemporary Muslim society, I employed feminist qualitative research methodology. I interviewed a number of women from a South African Muslim community in the Western Cape. Here, the sample consisted of eight women with whom open-ended in-depth interviews were conducted. The interviews were transcribed and thematically analysed. I found that interweaving levels of religious symbols and discourses shaped normative understandings of gender relations. This in turn had implications for both structural and practical discourses of violence against women in Muslim societies. Islamic gender ideology spanned the continuum from patriarchal to feminist approaches. Misogynist religious understandings reinforced the husband's right to control and coerce his wife, even if this implied the use of force. On the other hand, egalitarian Islamic perspectives prioritised the Qur'anic ethics of equality and social justice and rejected the violation of women. I argue that Islam provides numerous resources for the pro-active empowerment of women and the promotion of the full humanity of women.
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Adams, Roldah. "Historical development of Islamic libraries internationally and in South Africa a case study of the Islamic Library in Gatesville /." Thesis, Click here for online access, 2003. http://dk.cput.ac.za/cgi/viewcontent.cgi?article=1003&context=lib_papers.

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Books on the topic "Islam in South Africa"

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Mahida, Ebrahim Mahomed. Islam in South Africa: A bibliography. Centre for Research in Islamic Studies, University of Durban-Westville, 1990.

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Islam in South Africa: Mosques, imams, and sermons. University Press of Florida, 1999.

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Mahida, Ebrahim Mahomed. History of Muslims in South Africa: A chronology. Arabic Study Circle, 1993.

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Judy, Tobler, and Wratten Darrel, eds. Islam, Hinduism, and Judaism in South Africa: An annotated bibliography. Greenwood Press, 1997.

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Tayob, Abdulkader. Islamic resurgence in South Africa: The Muslim Youth Movement. UCT Press, 1995.

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Culture and power in South Asian Islam: Defying the perpetual exception. Routledge, 2015.

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Kuraydīyah, Saʻīd Ibrāhīm. Muslim societies & associations in Africa, Asia, Australia, Europe, the Pacific, South & Central America. 2nd ed. Dar al-Rashad al-Islamiyah, 2005.

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Muhammed, Haron, and Dangor Suleman Essop, eds. Proceedings of the International Symposium on Islamic Civilisation in Southern Africa: Johannesburg, South Africa 1-3 September 2006. IRCICA, 2009.

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Black widow, white widow: Is Al-Qaeda operating in South Africa? Penguin Books, 2014.

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Zwier, Lawrence J. Sudan: North against south. Lerner Pubs., 1999.

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Book chapters on the topic "Islam in South Africa"

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Haron, Muhammed. "Experience of Muslims in South Africa." In Handbook of Contemporary Islam and Muslim Lives. Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-73653-2_22-3.

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Daniels, Doria, and Nazreen Dasoo. "Muslim Women Academics in Higher Education: Reflections from South Africa." In Women in Islam. Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-4219-2_13.

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Sadouni, Samadia. "New Religious Actors in South Africa: The Example of Islamic Humanitarianism." In Islam and Muslim Politics in Africa. Palgrave Macmillan US, 2007. http://dx.doi.org/10.1057/9780230607101_6.

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Kooria, Mahmood. "Eastern African doyens in South Asia." In Routledge Handbook on Islam in Asia. Routledge, 2021. http://dx.doi.org/10.4324/9780429275364-8.

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Haron, Muhammed. "Experience of Muslims in the Republic of South Africa; Historical Perspective." In Handbook of Contemporary Islam and Muslim Lives. Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-73653-2_22-4.

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Haron, Muhammed. "Experience of Muslims in the Republic of South Africa: Historical Perspective." In Handbook of Contemporary Islam and Muslim Lives. Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-32626-5_22.

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Hendricks, Mohamed Natheem. "Writing Insecurity: Representations of Muslims and Islam in the South African Print Media." In Islam and Global Studies. Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-5626-5_6.

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Baderoon, Gabeba. "Reading the Hidden History of the Cape: Islam and Slavery in the Making of Race and Sex in South Africa." In Slavery in the Islamic World. Palgrave Macmillan US, 2018. http://dx.doi.org/10.1057/978-1-137-59755-7_3.

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Naidoo, Vinothan. "South Africa (Republic of South Africa)." In The Forum of Federations Handbook of Federal Countries 2020. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-42088-8_23.

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Elfstrom, Gerard. "South Africa." In Moral Issues and Multinational Corporations. Palgrave Macmillan UK, 1991. http://dx.doi.org/10.1007/978-1-349-21257-6_8.

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Conference papers on the topic "Islam in South Africa"

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Mogale, Miemie, Mariana Gerber, Mariana Carroll, and Rossouw von Solms. "Information Security Assurance Model (ISAM) for an Examination Paper Preparation Process." In 2014 Information Security for South Africa (ISSA). IEEE, 2014. http://dx.doi.org/10.1109/issa.2014.6950505.

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Gledhill, Igle. "Welcome to South Africa!" In WOMEN IN PHYSICS: 4th IUPAP International Conference on Women in Physics. AIP, 2013. http://dx.doi.org/10.1063/1.4794208.

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Emelianov, Anton. "Trends In The Spread Of Radical Islam In Africa." In SCTCMG 2019 - Social and Cultural Transformations in the Context of Modern Globalism. Cognitive-Crcs, 2019. http://dx.doi.org/10.15405/epsbs.2019.12.04.117.

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Koekemoer, Silma, and Rossouw von Solms. "IT project management maturity in South African municipalities." In 2017 IST-Africa Week Conference (IST-Africa). IEEE, 2017. http://dx.doi.org/10.23919/istafrica.2017.8102369.

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Greenan, Taylor. "Phylogeography ofLigiaisopods in South Africa." In 2016 International Congress of Entomology. Entomological Society of America, 2016. http://dx.doi.org/10.1603/ice.2016.115493.

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Kourie, Derrick G., and Bruce W. Watson. "Software engineering in South Africa." In the 32nd ACM/IEEE International Conference. ACM Press, 2010. http://dx.doi.org/10.1145/1810295.1810373.

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Botha, Adele, and Vathiswa Booi. "mHealth implementation in South Africa." In 2016 IST-Africa Week Conference. IEEE, 2016. http://dx.doi.org/10.1109/istafrica.2016.7530667.

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Bustan, Bustan, Mustari Bosra, and La Malihu. "The Traces of Islam in Bumi Sawerigading; South Sulawesi." In Proceedings of the International Conference on Social Science 2019 (ICSS 2019). Atlantis Press, 2019. http://dx.doi.org/10.2991/icss-19.2019.223.

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Salom, Abraham, Clement N. Nyirenda, and Thomas O. Olwal. "BER performance for feasible FSOC deployment in Namibia and South Africa." In 2017 IST-Africa Week Conference (IST-Africa). IEEE, 2017. http://dx.doi.org/10.23919/istafrica.2017.8102321.

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Weiss, Martin, Adele Botha, Marlien Herselman, and Glaudina Loots. "Blockchain as an enabler for public mHealth solutions in South Africa." In 2017 IST-Africa Week Conference (IST-Africa). IEEE, 2017. http://dx.doi.org/10.23919/istafrica.2017.8102404.

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Reports on the topic "Islam in South Africa"

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Kaufman, Carol. Reproductive control in South Africa. Population Council, 1997. http://dx.doi.org/10.31899/pgy6.1001.

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Gopaldas, Ronak. Africa Current Issues - Can South Africa / Nigeria Relations be Recalibrated? Nanyang Business School, 2019. http://dx.doi.org/10.32655/africacurrentissues.2019.11.

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Temchin, Jerome. Carbon reduction emissions in South Africa. Office of Scientific and Technical Information (OSTI), 2002. http://dx.doi.org/10.2172/808753.

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Wright, Gemma, Michael Noble, Phakama Ntshongwana, David Neves, and Helen Barnes. Defining Lone Motherhood in South Africa. Unknown, 2013. http://dx.doi.org/10.35648/20.500.12413/11781/ii197.

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Ebrahim, Amina. COVID-19 and socioeconomic impact in Africa: The case of South Africa. UNU-WIDER, 2020. http://dx.doi.org/10.35188/unu-wider/wbn/2020-2.

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Kunene, Busi, Mags Beksinska, Simphiwe Zondi, et al. Involving men in maternity care: South Africa. Population Council, 2004. http://dx.doi.org/10.31899/rh4.1204.

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Inman, Robert, and Daniel Rubinfeld. Understanding the Democratic Transition in South Africa. National Bureau of Economic Research, 2012. http://dx.doi.org/10.3386/w17799.

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Kaufman, Carol, Thea de Wet, and Jonathan Stadler. Adolescent pregnancy and parenthood in South Africa. Population Council, 2000. http://dx.doi.org/10.31899/pgy6.1038.

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Butts, Kent H., and Steven Metz. Armies and Democracy in the New Africa: Lessons From Nigeria and South Africa. Defense Technical Information Center, 1996. http://dx.doi.org/10.21236/ada306598.

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Jack, B. Kelsey, and Grant Smith. Charging Ahead: Prepaid Electricity Metering in South Africa. National Bureau of Economic Research, 2016. http://dx.doi.org/10.3386/w22895.

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