Relevant bibliographies by topics / Muslim women – South Africa

Contents

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

Academic literature on the topic 'Muslim women – South Africa'

Author: Grafiati
Published: 4 June 2021
Last updated: 8 February 2022

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Journal articles on the topic "Muslim women – South Africa"

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Gabru, N. "Dilemma of Muslim women regarding divorce in South Africa." Potchefstroom Electronic Law Journal/Potchefstroomse Elektroniese Regsblad 7, no. 2 (July 10, 2017): 43. http://dx.doi.org/10.17159/1727-3781/2004/v7i2a2849.

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On a daily basis people enquire about the dissolution of Islamic marriages, in terms of South African law In South Africa. There exist no legal grounds for obtaining a divorce in a South African court, for persons married in terms of the Islamic law only. The reason for this is due to the fact that Muslim marriages are currently not recognised as valid marriages in terms of South African law. The courts have stated that the non-recognition of Islamic marriages is based on the fact that such marriages are potentially polygamous.In South Africa, marriages may be dissolved by the death of one of the spouses or by divorce. In terms of the Divorce Act, a decree of divorce will be granted by a court of law. Islam grants the husband the right of divorce and also grants the wife the right to request and apply to dissolve the marriage through what is known as Khula, the woman also has the right to a delegated divorce. If the husband dissolves the marriage by divorcing his wife, he cannot retrieve any of the gifts he has given her. Islam further makes provision for the "reasonable maintenance" of divorced women. The non-recognition of Islamic marriages has the effect that a person married in terms of Shari'ah only, has no right to approach a court of law for a decree of divorce and, unless a husband divorces his wife in terms of the Shari'ah, the wife is trapped in a marriage, even if the marriage has broken down irretrievably. Thus a custom in South Africa has developed, whereby Muslim husbands refuse to divorce their wives in terms of Islamic law, so as to punish the wife. The wife in turn cannot make use of the South African judiciary to obtain a divorce, because of the non-recognition of her marriage. This is a burden, which is in direct conflict with Islamic law. In 2000 a Bill was drafted by the South African Law Commission. This act will recognise Islamic family law within a constitutional framework. This article deals with the dilemma that a Muslim woman is faced with in South Africa with regards to divorce.
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Rautenbach, Christa. "Some comments on the current (and future) status of Muslim personal law in South Africa." Potchefstroom Electronic Law Journal/Potchefstroomse Elektroniese Regsblad 7, no. 2 (July 10, 2017): 95. http://dx.doi.org/10.17159/1727-3781/2004/v7i2a2852.

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The state law of South Africa consists of the common law and the customary law. However, in reality there exist various cultural and religious communities who lead their private lives outside of state law. For example, the Muslim community in South Africa is a close-knit community which lives according to their own customs and usages. Muslims are subject to informal religious tribunals whose decisions and orders are neither recognised nor reviewable by the South African courts.The non-recognition of certain aspects of Muslim personal law causes unnecessary hardships, especially for women. A Muslim woman is often in a "catch two" situation. For example, on the one hand her attempts to divorce her husband in terms of Muslim law may be foiled by the relevant religious tribunal and, on the other hand, the South African courts may not provide the necessary relief, because they might not recognise the validity of her Muslim marriage. Increasingly, South African courts are faced with complex issues regarding the Muslim community. The last few years there has been a definite change in the courts' attitude with regard to the recognition of certain aspects of Muslim personal law. Contrary to pre1994 court cases, the recent court cases attempt to develop the common law to give recognition to certain aspects of Muslim personal law. This article attempts to give an overview of the recent case law that dealt with issues regarding the recognition of aspects of Muslim personal law. Another issue, which eventuates from the current situation, is whether the South African legal order should continue to have a dualistic legal order or whether we should opt for a unified legal order or even a pluralistic legal order. In order to address this issue, some comments on the current status of Muslim personal law will be made and, finally, in order to contribute to the debate regarding the recognition of Muslim personal law, optional models for the recognition of Muslim personal law will briefly be evaluated.
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Koch, Julia. "South Asian Muslim women on the move: missionaries in South Africa." South Asian Diaspora 9, no. 2 (June 9, 2017): 129–46. http://dx.doi.org/10.1080/19438192.2017.1335471.

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Peletz, Michael G. "Hegemonic Muslim Masculinities and Their Others: Perspectives from South and Southeast Asia." Comparative Studies in Society and History 63, no. 3 (June 29, 2021): 534–65. http://dx.doi.org/10.1017/s0010417521000141.

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AbstractThis article provides ethnographic, comparative, and theoretical perspectives on Muslim masculinities in South and Southeast Asia, home to more than half the world's 1.9 billion Muslims. Its empirical and thematic focus broadens the scholarly discussion of gender and sexuality among Muslims insofar as most of the literature deals with the Middle East and North Africa and is devoted to women and the discourses and practices of femininity and sexuality associated with them. More specifically, the article develops theoretical insights bearing on gender hegemonies and the pluralities and hierarchies of discourses on masculinities in the Muslim-majority nations of Pakistan and Malaysia, each of which illustrates broad trends in the region. It thus sheds important light on the empirical diversity of Muslim masculinities (amidst commonalities) and some of the ways they have been informed by locally and regionally variable macro-level processes keyed to colonialism, postcolonial nation-building, global/neoliberal capitalism, and post-Cold War geopolitical struggles including the Global War on Terror.
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Carrim, Nasima MH, and Zeenat Paruk. "Do We or Don’t We? Muslim Women Wearing the Hijab in the South African Work Environment." Journal of Religion in Africa 50, no. 1-2 (August 10, 2021): 11–31. http://dx.doi.org/10.1163/15700666-12340177.

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Abstract This article examines the experiences of Muslim women who wear hijab in corporate South Africa. Muslim women from diverse organisations wearing hijab were interviewed. The study produced mixed results. While women who don the hijab were discriminated against in some organisations, in the majority of organisations religious pluralism is embraced. The results further indicate that although South Africa is a secular country, there are various pieces of legislation that protect employees from religious discrimination in the workplace. Employees who don the hijab at lower levels experienced more discrimination compared to those at higher levels. The study further revealed that donning the hijab for Muslim women is viewed from a holistic perspective which includes behaving appropriately and not attending social functions where their religious convictions are jeopardized. The results indicate that wearing the hijab does not impede their career advancement although it does have a negative impact when they attend job interviews in organisations other than their own.
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Hussain, S. Mazhar. "International Conference on Muslim Minority /Majority Relations." American Journal of Islam and Society 7, no. 1 (March 1, 1990): 99–103. http://dx.doi.org/10.35632/ajis.v7i1.2673.

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The International Conference on Muslim Minority/Majority Relations held in New York, Rabi' al Awwal 23-25, 1410/0ctober 24 to 26, 1989 brought to the fore some of the little known but significantly major problems faced by the Muslim minority communities in many parts of the world. The magnitude of the problem can be seen from the fact that the Muslim minorities form one-third of the world Muslim population, over 300 million out of an estimated one billion Muslims. The three day conference was divided into different areas of concern. Over 50 papers were presented. Among the topics discussed were: North American Arab Muslims, an Intellectual and Attitudinal Profile of the Muslim Community in North America; Muslim/Non-Muslim Relations in America; Economic Development of Indian Muslims, Issues and Problems; The Turks in Bulgaria; South Africa: The Role of a Muslim Minority in a Situation of Change; The Islamic Minorities in Kenya, Tanzania and Mozambique; Muslim/Christian Relations in Sudan; Muslim Women in an Alien Society: A Case Study in West Germany; Muslims in Britain: Some Recent Developments; Muslim Minorities and non-Muslim Party Politics in the Netherlands; Muslim Minorities in the Soviet Union, China, Australia, Sri Lanka, Tibet, Philippines, Thailand and other areas. The first day of the conference was devoted to North America, Asia and Africa. In the session on North America, Dr. Ni'mat Barazangi highlighted the fact that the process of adjustment and integration of Muslims in America had its own challenges. On the one hand, the immigrant Muslims realize the need to maintain their religious and cultural identity, and, on the other, it is not easy, or even practical, to stay away from the mainstream of the majority culture and its impact ...
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Blumberg, Marcia. "Lifting the Veil, Breaking Silences: Muslim Women in South Africa Interrogate Multiple Marginalities." Contemporary Theatre Review 21, no. 1 (February 2011): 20–34. http://dx.doi.org/10.1080/10486801.2011.536025.

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Gandolfo, K. Luisa. "Gender, Identity, and Islam." American Journal of Islam and Society 27, no. 1 (January 1, 2010): 102–10. http://dx.doi.org/10.35632/ajis.v27i1.1360.

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Books Reviewed: Valentine M. Moghadam, ed., From Patriarchy to Empowerment:Women’s Participation, Movements, and Rights in the Middle East,North Africa, and South Asia. Syracuse, NY: Syracuse University Press,2007; Ida Lichter, Muslim Women Reformers: Inspiring Voices againstOppression. Amherst, NY: Prometheus Books, 2009; Wahida Shaffi, ed.,Our Stories, Our Lives: Inspiring Muslim Women’s Voices. Bristol, UK: ThePolicy Press for the Joseph Rowntree Foundation, 2009.The realm of gender studies is rife with potential research foci: to comprisethe geographical, political, and ethical breadth that spans North Africa toSouth Asia, war novels and Iranian cinema to dowries and hudud is, then,a veritable feat. Assuming the concept of patriarchy as the nexus fromwhich to assess the multidimensional subjugation of women within thepolitical, socioeconomic, and ethnic spheres, Valentine M. Moghadamaffords a sweeping, yet insightful, collection of nineteen articles originatingfrom the “Women in the Global Community” conference hosted in Istanbulby the Fulbright Commission in September 2002 ...
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Albertyn, Catherine. "Religion, custom and gender: marital law reform in South Africa." International Journal of Law in Context 9, no. 3 (September 2013): 386–410. http://dx.doi.org/10.1017/s1744552313000128.

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AbstractThis article analyses the legal processes of recognising customary and religious (Muslim) marriages in South Africa's constitutional democracy. It argues that the best interpretation of the Constitution requires laws that address cross-cutting issues of recognition and redistribution relating to religion/culture and gender, and that the best way to achieve this is through a ‘pluralistic solidarity’ that enables dialogue on how to secure cultural and religious recognition without undermining the rights of women. It examines how the different processes of cultural/religious law reform in South Africa have become sites of struggle over the meaning of collective and individual identity, public/private power, citizenship and rights, and gender and democracy, and how particular sociopolitical conditions, ideological struggles and overarching conflicts and interests have shaped each process of law reform. Thus it distinguishes between the ideal and the possible, the normative and the strategic, in law reform. It notes the conditions under which the incomplete process of recognition of Muslim marriage law has seen a greater deference to religious norms and private regulation than customary law reform, which saw a greater institutionalisation of gender equality norms. The article concludes by emphasising the open-ended nature of legal processes, the possibilities of using courts to challenge ongoing inequalities in religion and custom, and the ever-present role of politics in legal outcomes.
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Ravelo-Hoërson, Nicole. "The Persecution by Their Muslim Husbands of Female Converts in Cape Town: A Case for Mission-shaped Churches and a Missiology of Suffering." Mission Studies 34, no. 3 (October 9, 2017): 369–91. http://dx.doi.org/10.1163/15733831-12341524.

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Abstract Significant changes have occurred in South Africa since the first and free democratic election held on April 27, 1994. Freedom of religion in that country is now thought to be a widely accepted value. However, in that democratic country, female converts have been experiencing persecution at the hands of their Muslim husbands, in contravention of the national laws. This study examines the issue of conversion of Muslim women in Cape Town and its concomitant themes: contextual mission and persecution. It argues that mission-shaped local churches are crucial to express authentic Christocentric witness that speaks to the realities of their religious as well as socio-cultural settings and responds to the needs of their contexts. It also argues that although in popular perception the biblical texts on persecution cannot readily apply to democratic contexts such as South Africa, God’s call to Christians to costly discipleship is also a call to a missiology of suffering.
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Dissertations / Theses on the topic "Muslim women – South Africa"

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Seedat, Fatima. "Women and activism : Indian Muslim women's responses to apartheid South Africa." Master's thesis, University of Cape Town, 2003. http://hdl.handle.net/11427/5942.

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Moolla, Mohammed. "The imperative to implement Muslim personal law in South Africa." University of Western Cape, 2021. http://hdl.handle.net/11394/8358.

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Magister Legum - LLM
It has been more than 25 years since the Interim Constitution came into effect and a Bill of Rights was introduced. Yet Muslim Personal Law ( still has no lega l recognition in South Africa. This the sis investigates how this causes serious problems for Muslim women who suffer grave injustices upo n divorce due to the non recognition and non regulati on of Muslim marriages It highlights t he State refus al to enact legislation despite the dicta and obiter comments from the courts spanning more than two decad es enjoining the state to effect legislation to achieve this purpose. South African law is still fundamentally lacking in the recognition of the rights of parties to marriages contracted only in terms of M PL . For couples married in accordance with civil law, marriages and divorces are dealt with under the relevant statutes, namely the Marriage Act 25 of 1961, t he Civil Union Act 17 of 2006 and the Divorce Act 70 of 1979. No provision has been made in statu tor y law for MP L . Previously the courts have held that this was due to the potentially polygyn ous nature of Muslim marriages. Muslim m arriages are inadequately regulated resulting in serious hardships to Muslim women and children. This thesis furthermore inve stigate s the need to recognize MPL .
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Hoel, Nina. "South African Muslim women's experiences : sexuality and religious discourses." Doctoral thesis, University of Cape Town, 2010. http://hdl.handle.net/11427/18314.

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Includes bibliographical references (pages 221-241).
This dissertation seeks to investigate the experiences of South African Muslim women in relation to sexual dynamics and marital relationships. By using in-depth interviews as the main empirical research method, this feminist study foregrounds women's voices in the production of religious meaning. I explore dominant religious discourses that influence women's conceptualisations of sexuality and the related implications for sexual praxis in contemporary Muslim communities that are also characterised by living conditions of poverty and violence. Focusing on women's engagements with religious meaning as it relates to their intimate relationships, the dissertation engages these findings with relevant literature and theory proposed by Islamic feminists on issues of morality, ethics and agency. This study finds that while patriarchal religious norms powerfully influence and give meaning to the lives of many Muslim women, these same women also contest, subvert and reconstitute these norms in varying ways. The diversity and richness of women's narratives illustrate the multifaceted, paradoxical and ambivalent nature of religious discourses as it is embodied in everyday life. I conclude that religious systems of meaning as they are lived in this local context are marked by tensions between patriarchal and egalitarian perspectives that are imbricated and interwoven in a variety of ways. The dissertation contends that the inclusion of women's narratives is imperative in order to highlight the dynamic nature of religion as well as to challenge patriarchal legacies that still impact many local contexts.
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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.
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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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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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
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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Ahmed, Abdul Kayum. "Positive Muslims: a critical analysis of Muslim AIDS activism in relation to women living with HIV/AIDS in Cape Town." Thesis, University of the Western Cape, 2003. http://etd.uwc.ac.za/index.php?module=etd&amp.

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This research critically analysed Muslim approaches to five women with HIV/AIDS in Cape Town focussing particularly on the approach of 'Positive Muslims' - an awareness-raising and support group for Muslims living with HIV/AIDS. The central question of this thesis dealt with the impact of the norms, values and practices of Cape Muslims on the approach of Positive Muslims to women living with HIV/AIDS. It is suggested that while norms and values articulated in religious texts inform the ideological approach of the organisation's AIDS prevention model. This is due to the pragmatic approach adopted by Postive Muslims which recognises that the articulated norms and values do not always conform to the practices of Cape Muslims.
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Hendricks, Hibah. "Fashion, performance and the politics of belonging among Muslim women in Cape Town." Thesis, University of the Western Cape, 2013. http://hdl.handle.net/11394/3968.

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Magister Artium - MA
This thesis explores how the hijab fashion market has emerged in Cape Town and how Capetonian Muslim women are appropriating hijab fashion as a means of redefining themselves as Muslim South Africans instead of ‘Cape Malays’, the ethnic label given to Muslims in the Western Cape during the apartheid era. I argue that through self stylisation Cape Malay women are performatively rejecting the ethnicisation of Islam during apartheid. I show that ‘Cape Malay’ women are using hijab fashion to perform their ‘Muslimness’ in order to claim a positive and legitimate spot in the ‘rainbow nation’ as Muslims as a religious-cultural category, and not as ‘Malays’, an ethnic category, while simultaneously claiming their belonging to the global umma (Muslim community)
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Davids, Nuraan. "Exploring the(in)commensurability between the lived experiences of Muslim women and cosmopolitanism : implications for democratic citizenship education and Islamic education." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/71662.

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Thesis (PhD)--Stellenbosch University, 2012.
Includes bibliography
ENGLISH ABSTRACT: Impressions and perceptions about Islām, particularly in a world where much of what is known about Islām has emerged from after the tragic devastation of the Twin Towers in New York, are creating huge challenges for Muslims wherever they may find themselves. Women as the more visible believers in Islām are, what I believe, at the forefront of the growing skepticism surrounding Islām. And central to the modern day debates and suspicious regard meted out to Muslim women today is her hijāb (head-scarf). Ironically, it would appear that the same amount of detail and attention that Islamic scholars have devoted to the role of women in Islām and how they are expected to conduct themselves is now at the centre of the modern day debates and suspicious regard. Yet, the debates seldom move beyond what is obviously visible, and so little is known about what has given shape to Muslim women’s being, and how their understanding of Islām has led them to practise their religion in a particular way. This dissertation is premised on the assertion that in order to understand the role of Muslim women in a cosmopolitan society, you need to understand Islām and Islamic education. It sets out to examine and explore as to whether there is commensurability or not between Muslim women and the notion of cosmopolitanism, and what then the implications would be for democratic citizenship education and Islamic education. One of the main findings of the dissertation is that the intent to understand Muslim women’s education and the rationales of their educational contexts and practices opens itself to a plurality of interpretations that reflects the pluralism of understanding constitutive of the practices of Islam both within and outside of cosmopolitanism. Another is that inasmusch as Muslim women have been influenced by living and interacting in a cosmopolitan society, cosmopolitanism has been shaped and shifted by Muslim women. By examining the concepts of knowledge and education in Islām, and exploring the gaps between interpretations of Islam and Qur’anic exegesis, I hope to demystify many of the (mis)perceptions associated with Muslim women, and ultimately with Islām. And finally, by examining how Islamic education can inform a renewed cosmopolitanism, and by looking at how democratic citizenship education can shape a renewed Islamic education, the eventual purpose of this dissertation is to find a way towards peaceful co-existence.
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Rabothata, Thambatshira Tannie. "Women abuse as expressed in Tshivenda female songs." Thesis, University of Limpopo (Turfloop Campus), 2005. http://hdl.handle.net/10386/892.

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Thesis (Ph.D. (African Languages)) --University of Limpopo, 2005
This study investigates the expression of women abuse through female songs. Groups of singers from twenty-two communities were listened to during the study. A qualitative analysis was undertaken. Songs obtained from secondary sources, were compared and analysed in the same way in which those obtained from the singers themselves were analysed. In particular, the usefulness of these singing groups was examined. It was found that most of the women who are experiencing abuse of some kind, derive perceived social support from fellow singers. All the women in the different singing groups declared that they were not singing for the sake of singing but that they were sending messages to the perpetrators of abuse in the expectation that a change will be realized. Singing groups were found to be effectively providing assistance in dealing with emotional abuse. The study thus illuminates the subjective use of referential expressions in expressing abuse. This emphasizes the challenge for singers to check whether or not the manner in which they present their pleas is appropriate.
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Books on the topic "Muslim women – South Africa"

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Aging and menopause among Indian South African women. Albany: State University of New York Press, 1990.

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Institute, International African, ed. Songs of the women migrants: Performance and identity in South Africa. Edinburgh: Edinburgh University Press for the International African Institute, 1999.

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Unveiling the mind: The legal position of women in Islam : a South African context. 2nd ed. Cape Town: Juta, 2011.

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American Muslim women: Negotiating race, class, and gender within the Ummah. New York: New York University Press, 2008.

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Kaderdina, Rizwana. Exploring cultural identity: A personal narrative. [Toronto: s.n., 2002.

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1963-, Waetjen Thembisa, ed. Gender, modernity & Indian delights: The Women's Cultural Group of Durban, 1954-2010. Cape Town: HSRC Press, 2010.

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Mayat, Zuleikha M. A treasure trove of memories: A reflection on the experiences of the peoples of Potchefstroom. Durban: Madiba Publishers in association with the Women's Cultural Group, 1996.

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Flood, Tania. Women in South Africa. Bellville, South Africa: University of Western Cape, Gender Equity Unit, 1997.

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Davids, Murshid. Directory of Muslim Institutions and Mosques in South Africa. Maraisburg: SPAL, 1996.

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Universität Hamburg. Akademie der Weltreligionen, ed. Muslim schools and education in Europe and South Africa. Münster: Waxmann, 2011.

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Book chapters on the topic "Muslim women – South Africa"

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Daniels, Doria, and Nazreen Dasoo. "Muslim Women Academics in Higher Education: Reflections from South Africa." In Women in Islam, 185–95. Dordrecht: Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-4219-2_13.

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Ebrahim, Haseenah. "South Africa." In Women Screenwriters, 39–44. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137312372_9.

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Moosa, Najma. "South Africa." In Parental Care and the Best Interests of the Child in Muslim Countries, 219–57. The Hague: T.M.C. Asser Press, 2017. http://dx.doi.org/10.1007/978-94-6265-174-6_9.

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Bano, Samia. "South Asian Muslims and State-Law Relations." In Muslim Women and Shari'ah Councils, 26–53. London: Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9781137283856_2.

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Haron, Muhammed. "Experience of Muslims in South Africa." In Handbook of Contemporary Islam and Muslim Lives, 1–34. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-73653-2_22-3.

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Bhimji, Fazila. "British Asian Muslim Women in South Asia." In British Asian Muslim Women, Multiple Spatialities and Cosmopolitanism, 52–71. London: Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9781137013873_3.

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Anderson, Connie M. "Women as Mediators in South Africa." In Introduction to Gender Studies in Eastern and Southern Africa, 79–93. Rotterdam: SensePublishers, 2016. http://dx.doi.org/10.1007/978-94-6300-558-6_5.

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Gaitskell, Deborah, Judy Kimble, Moira Maconachie, and Elaine Unterhalter. "Domestic Workers in South Africa: Class, Race, and Gender." In African Women, 35–51. New York: Palgrave Macmillan US, 2010. http://dx.doi.org/10.1057/9780230114326_3.

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Geertsema-Sligh, Margaretha. "South Africa: Newsrooms in Transition." In The Palgrave International Handbook of Women and Journalism, 92–106. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137273246_8.

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Eynon, Diane E. "South Africa Today: Trends and Indicators." In Women, Economic Development, and Higher Education, 11–33. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-53144-1_2.

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Conference papers on the topic "Muslim women – South Africa"

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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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Padayachee, J., and E. C. Viljoen. "South Africa: The Rainbow Nation, Women and Physics." In WOMEN IN PHYSICS: The IUPAP International Conference on Women in Physics. AIP, 2002. http://dx.doi.org/10.1063/1.1505341.

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Diale, M., I. M. A. Gledhill, S. J. Buchner, M. Tibane, D. J. Grayson, and R. Maphanga. "Women in physics in South Africa: Progress to 2011." In WOMEN IN PHYSICS: 4th IUPAP International Conference on Women in Physics. AIP, 2013. http://dx.doi.org/10.1063/1.4794264.

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Diale, Mmantsae, Igle Gledhill, and Sylvia Ledwaba. "Progress thus far: Women in physics in South Africa." In WOMEN IN PHYSICS: 6th IUPAP International Conference on Women in Physics. AIP Publishing, 2019. http://dx.doi.org/10.1063/1.5110108.

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Diale, M., R. R. Maphanga, M. M. Tibane, M. L. Thaoge, and I. Gledhill. "The journey: Women in physics in South Africa." In INTERNATIONAL CONFERENCE OF COMPUTATIONAL METHODS IN SCIENCES AND ENGINEERING 2015 (ICCMSE 2015). AIP Publishing LLC, 2015. http://dx.doi.org/10.1063/1.4937686.

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Diale, M., S. J. Buchner, Z. Buthelezi, I. M. A. Gledhill, D. J. Grayson, N. A. Kgabi, Beverly Karplus Hartline, Renee K. Horton, and Catherine M. Kaicher. "Women in Physics in South Africa: The Story to 2008." In WOMEN IN PHYSICS: Third IUPAP International Conference on Women in Physics. AIP, 2009. http://dx.doi.org/10.1063/1.3137758.

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Diale, Mmantsae, Beverly Karplus Hartline, Renee K. Horton, and Catherine M. Kaicher. "Women in Physics in South Africa: A Passionate Career Development." In WOMEN IN PHYSICS: Third IUPAP International Conference on Women in Physics. AIP, 2009. http://dx.doi.org/10.1063/1.3137910.

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POKPAS, Carlynn, Leona CRAFFERT, Leo VAN AUDENHOVE, and Ilse MARIEN. "Women and ICT in South Africa: Mental Models on Gender and ICT in Marginalised Communities." In 2019 IST-Africa Week Conference (IST-Africa). IEEE, 2019. http://dx.doi.org/10.23919/istafrica.2019.8764828.

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Khosa, Dorcas, and Rika Snyman. "WOMEN LEADERSHIP IN METROPOLITAN POLICE DEPARTMENTS IN SOUTH AFRICA." In 10th annual International Conference of Education, Research and Innovation. IATED, 2017. http://dx.doi.org/10.21125/iceri.2017.1438.

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"The Influence of Women in the New Testament on Christian Women in Pentecostal Churches Towards Evangelism in Kano State." In Nov. 19-20 2018 Cape Town (South Africa). Eminent Association of Pioneers, 2018. http://dx.doi.org/10.17758/eares4.eap1118407.

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Reports on the topic "Muslim women – South Africa"

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Hallman, Kelly. Socioeconomic disadvantage and unsafe sexual behaviors among young women and men in South Africa. Population Council, 2004. http://dx.doi.org/10.31899/pgy2.1027.

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Wechsberg, Wendee, Charles Parry, and Rachel Jewkes. Drugs, sex, gender-based violence, and the intersection of the HIV/AIDS epidemic with vulnerable women in South Africa. Research Triangle Park, NC: RTI Press, May 2010. http://dx.doi.org/10.3768/rtipress.2010.pb.0001.1005.

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Brady, Martha, Saiqa Mullick, Barbara Friedland, Marlena Plagianos, Linda Du Plessis, and Thabiso Mango. Learning from women about HIV risk, HIV testing behaviors, and prevention practices in Mpumalanga, South Africa: A descriptive study to inform microbicides introduction. Population Council, 2015. http://dx.doi.org/10.31899/hiv8.1004.

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Effective engagement of male partners of adolescent girls and young women in South Africa. Population Council, 2017. http://dx.doi.org/10.31899/hiv6.1011.

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Hearing from men in South Africa: Shifts in HIV risk and service uptake—Findings from DREAMS implementation science research. Population Council, 2021. http://dx.doi.org/10.31899/hiv16.1002.

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HIV prevention efforts across sub-Saharan Africa are increasingly focused on engaging men, for their own health and that of their partners and families. We examined whether and how HIV risk and protective factors are changing among men in Durban, South Africa—a country with a substantial HIV burden. The study is part of the Population Council’s implementation science research portfolio on the DREAMS Partnership, a large-scale initiative to reduce new HIV infections among adolescent girls and young women and their partners.
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Sexual coercion: Young men's experiences as victims and perpetrators. Population Council, 2004. http://dx.doi.org/10.31899/pgy22.1008.

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Available evidence suggests that a considerable number of young people experience nonconsensual sex across the world, however research has mainly concentrated on the experiences of young girls and their perspectives of perpetrators of violence. Little is known about coercion among young males as victims or perpetrators. Case studies presented at an international consultative meeting in September 2003 in New Delhi, India, challenged the common assumption that only women are victims of violence, and shed light on the experiences of young males as victims of sexual coercion. These case studies also discussed the perspectives of young males as perpetrators of violence against young women. The evidence comes from small-scale studies from Goa, India; Ibadan, Nigeria; Leon, Nicaragua; Mexico City, Mexico; Phnom Penh, Cambodia, and selected settings in Peru and South Africa. The findings therefore are instructive but not representative. Common themes drawn from these diverse studies and key issues are discussed in this brief.
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