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1
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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Booley, Ashraf. "SOUTH AFRICAN NATIONAL DEFENCE FORCE (SANDF) DROPS CHARGES AGAINST HIJAB-WEARING OFFICER: CASE IN POINT SOUTH AFRICA." Jurnal Syariah 29, no. 2 (August 31, 2021): 195–206. http://dx.doi.org/10.22452/js.vol29no2.2.
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Over the last few decades, a piece of fabric has become a powerful and divisive symbol worldwide. Since the tragic events of 9/11, this piece of fabric has become a topic of great debate, at local, national, regional and international level. The veil as worn by some Muslim women has assumed iconic proportions around the globe. To some it symbolizes piety to others, oppression. To some it is a rejection of Western morality to others, a rejection of modernity. To some, it is a religious statement supporting Islam as a way of living; to others, a political statement supporting violent Islamists. These disparate attributions exemplify the power of nonverbal communication and support the maxim that words and objects contain no inherent meaning; only people assigned meaning. This article discusses the status of religious rights and freedoms under the South African Constitution. One aspect of this change is the change that has affected the various religions, cultures, and customs in South Africa. It is therefore, viewed by many as a constitution for the people of South Africa which includes a Bill of Rights. Historically speaking, for the very first time since colonialism, all religions were guaranteed the of religion. Furthermore, religions, cultures and languages are deep-rooted in the various constitutional provisions, namely, sections 9(3), 15(1) to (3), 30, 31, 185 and 234 respectively. These constitutional provisions are solidified by section 7 which obliges the state to respect, protect, promote and fulfil the provisions set forth in the Bill of Rights. The article concludes with an argument for the recognition of plurality of religions and religious legal systems in South Africa.
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Hoel, Nina. "Corporeal bodies, religious lives, and ‘women's rights’: Engaging Islamic body politics among Muslim women in South Africa." Agenda 27, no. 4 (October 30, 2013): 79–90. http://dx.doi.org/10.1080/10130950.2013.854454.
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Goga, Safiyya. "“We're all finding places”: ILM-SA and middle-class, Indian, Muslim women in post-apartheid South Africa." Agenda 28, no. 1 (January 2, 2014): 104–9. http://dx.doi.org/10.1080/10130950.2014.883705.
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Klassen, Teri. "Quilts: Conscience of the Human Spirit: The Life of Nelson Mandela: Tributes by Quilt Artists from South Africa and the United States (MacDowell and Mazloomi)." Museum Anthropology Review 11, no. 1-2 (May 23, 2017): 26–28. http://dx.doi.org/10.14434/mar.v11i1.23500.
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This work is a book review considering the title Quilts: Conscience of the Human Spirit: The Life of Nelson Mandela: Tributes by Quilt Artists from South Africa and the United States: A Collaborative Project of Michigan State University Museum, Women of Color Quilters Network, and South African Quilt Artists by Marsha MacDowell and Carolyn L. Mazloomi.
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Dangor, Suleman. "Historical Perspective, Current Literature and an Opinion Survey among Muslim Women in Contemporary South Africa: A Case Study." Journal of Muslim Minority Affairs 21, no. 1 (April 2001): 109–29. http://dx.doi.org/10.1080/13602000120050578.
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Coghlan, Nicholas. "Commentary on Cyclical youth-led conflict as an early warning indicator." Allons-y: Journal of Children, Peace and Security 1, no. 1 (March 27, 2020): 26–31. http://dx.doi.org/10.15273/allons-y.v1i1.10045.
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South Sudan’s second civil war (1983-2005) was conventionally and consistently portrayed in the western media as pitting the African, mainly Christian and animist, South against the Arab, Muslim North. And yet on any given day, fighting within the territory of what is now South Sudan was in those years typically more about cattle, women, and/or the resolution of longstanding local feuds between villages, clans, and ethnicities.
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Bonthuys, Elsje. "A Duty of Support for All South African Unmarried Intimate Partners Part I." Potchefstroom Electronic Law Journal 21 (October 30, 2018): 1–32. http://dx.doi.org/10.17159/1727-3781/2018/v21i0a4410.
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The democratic Constitutional dispensation has led to the gradual extension of spousal duties of support to unmarried couples who hitherto could not legally claim support from their partners or from third parties who had unlawfully caused the death of their partners. The new recipients of rights to support can be divided into three groups: wives in Muslim religious marriages, partners in same-sex intimate relationships and unmarried opposite sex cohabitants whose relationships closely resemble civil marriage in both form and function. However, certain distinctive features of customary marriage, the continuing consequences of apartheid policies for African families and certain distinctive patrilineal features of traditional African families have largely excluded African women – who constitute the largest and most economically vulnerable group of women – from the benefits of these developments. Part one of this two-part article analyses the trajectory of the developing right to support intimate partnerships which appears to be based either on marriage (in the case of Muslim marriages) or similarity to marriage, including monogamy and permanent co-residence in the case of same-sex and opposite sex partners. This leaves no room to extend rights to unmarried intimate partners whose relationships do not fit the template of civil marriage, and, in particular, excludes many disadvantaged African women from obtaining legal rights to support from their relationships.
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Hoel and Shaikh. "Sex as Ibadah: Religion, Gender, and Subjectivity among South African Muslim Women." Journal of Feminist Studies in Religion 29, no. 1 (2013): 69. http://dx.doi.org/10.2979/jfemistudreli.29.1.69.
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Ahjum, Gadija. "Women Living a Discourse of Resistance: South African Islamist Biographies as Journeys of Everyday Political Islam." Journal of Religion in Africa 49, no. 2 (March 11, 2021): 123–44. http://dx.doi.org/10.1163/15700666-12340160.
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Abstract For many Muslim South African antiapartheid activists, a renewed understanding of religion in the form of Islamist ideology provided purpose, perseverance, and direction. Becoming part of a collective shaped and informed their public engagement with religion. This paper shows how they used religious discourse to navigate the complexities and ambiguities within their private domains while embarking on an Islamist journey. By suggesting that South African Islamism can best be viewed as the sum of a multitude of journeys of everyday political Islam, this paper argues for an approach that examines a long-term narrative, takes heed of perfectionist ideals, and remains cognizant of everyday realities.
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Daniels, Doria. "Community History as a Male-Constructed Space: Challenging Gendered Memories Among South African Muslim Women." Diaspora, Indigenous, and Minority Education 3, no. 2 (April 10, 2009): 81–95. http://dx.doi.org/10.1080/15595690902762076.
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Osman, Fatima. "Legislative Prohibitions on wearing a Headscarf: Are they justified?" Potchefstroom Electronic Law Journal/Potchefstroomse Elektroniese Regsblad 17, no. 4 (April 11, 2017): 1348. http://dx.doi.org/10.17159/1727-3781/2014/v17i4a2167.
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A headscarf, a simple piece of cloth that covers the head, is a controversial garment that carries various connotations and meanings. While it may be accepted as just another item of clothing when worn by non-Muslim women, it is often the subject of much controversy when worn by Muslim women. In recent years the headscarf has been described as a symbol of Islam's oppression of women and simultaneously of terrorism. As the debate regarding the acceptability of the headscarf in the modern world continues, an increasing number of states have legislated to ban the wearing of the headscarf. This article critically examines the reasons underlying these bans and argues that these prohibitions are not justified. It does this by first analysing the place of the headscarf in Islam, its religious basis and its significance to Muslim women. It argues that the headscarf is more than just a mere religious symbol and that Muslim women wear the headscarf as a matter of religious obligation. The headscarf is considered to be an important religious practice protected by the right to freedom of religion. Thereafter the article examines legislative bans on the headscarf in France, Turkey and Switzerland in order to identify the most popular justifications advanced by states and courts for banning the headscarf. It critically evaluates the justifications for protecting secularism, preventing coercion, promoting equality and curbing religious extremism, and disputes that the reasons put forward by states and accepted by courts justify banning the headscarf. It thereafter explores how South African courts would respond to a headscarf ban and argues that schools and employers should accommodate the headscarf. While Muslim women may not have an absolute right to wear the headscarf, there has thus far been no justifiable reason for banning the headscarf.
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DE JONG, NANETTE, and KING MADZIKANE II THANDISZWE DIKO. "Maskanda, Umkhosi wokukhahlela and the Articulation of Identity in South Africa." Journal of the Royal Musical Association 145, no. 1 (May 2020): 167–90. http://dx.doi.org/10.1017/rma.2020.8.
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AbstractUmkhosi wokukhahlela is an annual ceremony in the KwaBhaca Great Kingdom (Eastern Cape, South Africa) that celebrates virginity among young women and girls. Not regularly practiced for decades, it has recently made a comeback, having been strategically adopted by King Madzikane II as a tool of empowerment in the fight against the HIV pandemic, the rise in teen pregnancies, rape and school dropouts, as well as the abuse of women in general. This article investigates the return of Umkhosi wokukhahlela through Antonio Gramsci’s notion of ‘articulation’. As we shall see, the ritual is a particularly engaging and thoroughgoing example of how local communities intertwine the past with the present to reshape their own identity, borrowing from tradition to articulate specific life lessons germane to the present – and future – of the Bhaca people.
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Waetjen, Thembisa, and Goolam Vahed. "THE DIASPORA AT HOME: INDIAN VIEWS AND THE MAKING OF ZULEIKHA MAYAT'S PUBLIC VOICE." Africa 81, no. 1 (January 24, 2011): 23–41. http://dx.doi.org/10.1017/s0001972010000021.
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ABSTRACTThis article examines how the Gujarati-speaking Muslim trading class in South(ern) Africa was linked as a reading public through a newspaper, Indian Views, which had been founded in early twentieth-century Durban in opposition to Mahatma Gandhi's Indian Opinion. Under the editorship of Moosa Meer (1929–63) it was a conduit for sustaining existing social networks as well as offering common narratives that galvanized an idea of community embracing its geographically disparate readership. Between 1956 and 1963, Zuleikha Mayat, a self-described housewife born in Potchefstroom but married to a medical doctor in Durban whom she ‘met’ through the newspaper, wrote a weekly column that represented one of the first instances of a South African Muslim woman offering her ideas in print. She spoke across gender divides and articulated a moral social vision that accounted for both local and diasporic concerns. This article provides a narrative account of how Mayat came to write for Indian Views, a story that underscores the personal linkages within this diasporic community and, more broadly, how literacy and the family enterprises that constituted local print capitalism provided a material means of sustaining existing networks of village and family. It also reveals the role of newspaper as an interface between public and private spaces in helping to create a community of linguistically related readers who imagined themselves as part of a larger print culture.
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Bonnes, Stephanie, and Janet Jacobs. "Gendered Representations of Apartheid: The Women’s Jail Museum at Constitution Hill." Museum and Society 15, no. 2 (July 12, 2017): 153–70. http://dx.doi.org/10.29311/mas.v15i2.830.
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This article examines the ways in which women are represented and remembered at The Women’s Jail at Constitution Hill museum, a former women’s jail that was used to incarcerate women during apartheid in Johannesburg, South Africa. Based on fieldwork at the museum, this study examines how the memory of the former prisoners and of the apartheid regime is shaped and narrated at this site. Situating our analysis within the context of the collective memory of apartheid, we examine how the museum uses artifacts and objects to depict both the specific forms of gendered dehumanization that women experienced at the jail, as well as their journeys to incarceration as a result of discriminatory apartheid laws. We also examine the absence of torture memory and references to hierarchical structures and interactions within the jail itself, noting that these were important dynamics of prison life that are not represented in the museum. This research presents a content and visual analysis of how the use of images and artifacts may illuminate and/or silence specific memories of degradation and humiliation in a museum space.Key Words: Collective Memory, Museums, Representation, South Africa, ApartheidMemorialization, Gender and Memorialization
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Duivenbode, Rosie, Stephen Hall, and Aasim I. Padela. "A Mosque-Based Qualitative Study on American Muslim Women’s Organ Donation Beliefs." Progress in Transplantation 30, no. 1 (January 3, 2020): 56–62. http://dx.doi.org/10.1177/1526924819893933.
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Introduction: Detailed studies on the associations between religious beliefs and organ donation attitudes among religious minorities remain wanting. Although Muslims appear to have low rates of support for donation, how these behaviors relate to religious frameworks requires further investigation. Methods: We sought to explore the relationship between religious beliefs (Islam) and organ donation attitudes through focus groups with 43 Muslim women from 5 Chicago-area mosques. Purposive selection of mosques generated near-equal representation of Arabs, South Asians, and African Americans, as well as diversity in education and income. Using the theory of planned behavior as our conceptual framework, we expanded the traditional normative domain to include religiously informed beliefs. Findings: We found that the relationship between religious beliefs and Muslim attitudes toward organ donation is more complex than commonly perceived. Regarding the Islamic ethicolegal permissibility of organ donation, participants expressed a range of normative beliefs. Furthermore, participants voiced concerns beyond religious permissibility, including anxieties over modesty violations during the donation process, as well as concerns about purported black market organ trade and medical risks to donors. Discussion: Given that participants raised religious, societal, and biomedical concerns regarding organ donation, our findings suggest that effective educational programs should involve nuanced curricula that teach to the plurality of Islamic ethicolegal opinions and discuss transplantation processes within the United States.
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Hoel, Nina. "Embodying the Field." Fieldwork in Religion 8, no. 1 (October 29, 2013): 27–49. http://dx.doi.org/10.1558/firn.v8i1.27.
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This article focuses on the various ways in which research relationships evolve and are negotiated by paying particular attention to the embodied nature of ethnographic research. By drawing on my own research experience of interviewing South African Muslim women about sexual dynamics, I critically engage debates concerning power dynamics in research relationships as well as researcher positionality. I argue that researchers should pay increasing attention to the multiple ways in which doing research always is an embodied practice. I present three case studies that highlight the complex ways in which research encounters speak to notions of intimacy, vulnerability and affect. In this way I argue that research encounters forge primary human relationalities that are marked by moments of convergence, conflict and despondency.
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Puthussery, Shuby, Katherine Twamley, Seeromanie Harding, Judith Mirsky, Maurina Baron, and Alison Macfarlane. "‘They're more like ordinary stroppy British women’: Attitudes and expectations of maternity care professionals to UK-born ethnic minority women." Journal of Health Services Research & Policy 13, no. 4 (October 2008): 195–201. http://dx.doi.org/10.1258/jhsrp.2008.007153.
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Objective: To explore the attitudes and expectations of maternity care professionals to UK-born ethnic minority mothers. Methods: Qualitative in-depth interviews with 30 professionals from eight NHS maternity units in England that provide services for large proportions of women of black Caribbean, black African, Indian, Pakistani and Irish descent. Results: All the professionals reported providing care to both UK-born and migrant mothers from ethnic minorities. Most of them felt that they could differentiate between UK-born and migrant mothers based mainly on language fluency and accent. ‘Westernized dress’ and ‘freedom’ were also cited as indicators. Overall, professionals found it easier to provide services to UK-born mothers and felt that their needs were more like those of white English mothers than those of migrant mothers. UK-born mothers were generally thought to be assertive and expressive, and in control of care-related decision-making whereas some South Asian Muslim women were thought to be constrained by family influences. Preconceived ideas about ethnic minority mothers’ tolerance of pain in labour, use of pharmacological pain relief measures and mode of delivery were recurring themes. Women's education and social class were felt to be major influences on the uptake of maternity care, regardless of ethnicity. Conclusions: Professionals appeared to equate the needs of UK-born ethnic minority women with those of white English women. Overall, this has positive implications for care provision. Despite this, specific behavioural expectations and unconscious stereotypical views were evident and have the potential to affect clinical practice.
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Prickett, Stacey. "Defying Britain's Tick-Box Culture: Kathak in Dialogue with Hip-Hop." Dance Research 30, no. 2 (November 2012): 169–85. http://dx.doi.org/10.3366/drs.2012.0045.
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With questions of identity and multiculturalism remaining at the centre of debates in the press, political and academia arenas, a dance production tackles these issues head on in a surprisingly humorous and accessible way. Birmingham-based Sonia Sabri Company's Kathakbox is a collaborative production exploring the theme of ‘ticking boxes’ which sets out to challenge preconceptions about identity. Four specialists in kathak, hip-hop, African Caribbean and contemporary dance are joined by three musician-vocalists who eschew instruments, utilising their voices and bodies to create a vibrant rhythmic score influenced by a cosmopolitan mix of styles. Aesthetic and ideological meeting points occur onstage in the critically praised hour-long show, while counter-hegemonic possibilities emerge in associated workshops. The article explores how the narrative potential of kathak opens the way for Muslim women participants to delve into movement possibilities and improvisational potential of both the South Asian dance form and hip-hop.
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Arnold, Lois. "The Education and Career of Carlotta J. Maury: Part 1." Earth Sciences History 28, no. 2 (November 5, 2009): 219–44. http://dx.doi.org/10.17704/eshi.28.2.343vu112512w8170.
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Carlotta Maury (1874-1938) was a paleontologist who specialized in Tertiary mollusks. She was involved in confidential explorations for the oil industry as well as teaching and museum work. This paper—the first of a two-part biographical narrative—traces her educational background and the earlier part of her career. She was born into a family with significant scientific interests and accomplishments. Influenced by the educator Elizabeth Agassiz, Maury attended Cornell University, where despite different academic programs designed to prepare women for occupations considered suitable for them, and the prejudice of male faculty, she obtained a PhD. Her mentor was the paleontologist Gilbert Harris. Women's difficulties in gaining acceptance in fieldwork with men and academic advancement are explored. Maury's failure to be promoted at Barnard College led her to accept a position at a college in South Africa. By 1918, expeditions there, in New York, Louisiana, Trinidad, and one that she led to Santo Domingo had resulted in several publications.
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Sonn, Tamara. "Islamic Studies in South Africa." American Journal of Islam and Society 11, no. 2 (July 1, 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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Buchloh, Benjamin H. D. "Photography's Exiles: from Painting, Patriarchy, and Patria." October 173 (September 2020): 3–6. http://dx.doi.org/10.1162/octo_a_00401.
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This issue is the second part of a two-part October project dealing with the photographic practices of women in Weimar culture and in exile from it. Focusing on seven crucial figures (Ellen Auerbach, Ilse Bing, Anne Fischer, Gisèle Freund, Lotte Jacobi, Germaine Krull, and Grete Stern), the essays collected here address a wide range of productive changes and destructive conflicts challenging traditional models of the photographers' social, artistic, and professional identities. Some of these changes resulted from the impact of emerging technologies (both in the infrastructural organization of everyday life and in photography's own newly evolving technologies of cameras and color) and some from the dismantling of the liberal democratic nation state either by the rise of state socialism in the Soviet Union or of fascism in Germany. When these Weimar photographers had to find refuge in France, in the United States, in South Africa, or in Argentina, they found themselves not only confronted with the demands of a rapidly advancing and controlling culture industry but also with the caesura of cultural discontinuity and the disillusioning effects of living in exile.
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MacFarlane, Campbell. "Terrorism in South Africa." Prehospital and Disaster Medicine 18, no. 2 (June 2003): 133–39. http://dx.doi.org/10.1017/s1049023x00000893.
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AbstractThe Republic of South Africa lies at the southern tip of the African continent. The population encompasses a variety of races, ethnic groups, religions, and cultural identities. The country has had a turbulent history from early tribal conflicts, colonialisation, the apartheid period, and postapartheid readjustment.Modern terrorism developed mainly during the apartheid period, both by activities of the state and by the liberation movements that continued to the time of the first democratic elections in 1994, which saw South Africa evolve into a fully representative democratic state with equal rights for all.Since 1994, terrorist acts have been criminal-based, evolving in the Cape Town area to political acts, largely laid at the feet of a predominantly Muslim organisation, People against Gangsterism and Drugs, a vigilant organisation allegedly infiltrated by Muslim fundamentalists. Along with this, has been terrorist activities, mainly bombings by disaffected members of white, right-wing groups.In the apartheid era, a Draconian series of laws was enacted to suppress liberation activities. After 1994, most of these were repealed and new legislation was enacted, particularly after the events of 11 September 2001; this legislation allows the government to act against terrorism within the constraints of a democratic system. Disaster management in South Africa has been largely local authority-based, with input from provincial authorities and Civil Defence. After 1994, attempts were made to improve this situation, and national direction was provided. After 11 September 2001, activity was increased and the Disaster Management Act 2002 was brought into effect. This standardized disaster management system at national, provincial, and local levels, also facilites risk assessment and limitation as well as disaster mitigation.The potential still exists for terrorism, mainly from right wing and Muslim fundamentalist groups, but the new legislation should stimulate disaster management in South Africa to new and improved levels.
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Rahman, Rhea. "Racializing the Good Muslim: Muslim White Adjacency and Black Muslim Activism in South Africa." Religions 12, no. 1 (January 15, 2021): 58. http://dx.doi.org/10.3390/rel12010058.
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Founded in Birmingham, England in 1984, Islamic Relief is today the world’s largest and most-recognized Western-based Islamically-inspired non-governmental organization. Framed by an analysis of processes of racialization, I argue that Islamic Relief operationalizes not a singular, but multiple Muslim humanitarianisms. I examine what I suggest are competing racial projects of distinct humanitarianisms with regards to HIV and AIDS, health, and wellness. I consider the racial implications of British state-based soft-power interventions that seek to de-radicalize Muslims towards appropriately ‘moderate’ perspectives on gender and sexuality. In South Africa, I argue that Black Muslim staff embrace grassroots efforts aimed towards addressing the material and social conditions of their community, with a focus on economic self-determination and self-sufficiency. I claim that the orientation of these Black Muslim grassroots initiatives denotes a humanitarianism of another kind that challenges the material and ethical implications of a humanitarianism framed within a logic of global white supremacy, and that is conditioned by racial capitalism.
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Outwater, Anne, Naeema Abrahams, and Jacquelyn C. Campbell. "Women in South Africa." Journal of Black Studies 35, no. 4 (March 2005): 135–54. http://dx.doi.org/10.1177/0021934704265915.
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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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Manjoo, Rashida. "Legislative Recognition of Muslim Marriages in South Africa." International Journal of Legal Information 32, no. 2 (2004): 271–82. http://dx.doi.org/10.1017/s0731126500004133.
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Both theoretically and constitutionally, South Africa is a secular state with many religious and non-religious groupings co-existing with each other. The reality is that there is widespread observance of both religious and customary law — despite a lack of or limited recognition thereof under the apartheid government. The non-recognition of other forms of law in South Africa has had negative consequences and the remedial efforts of the present government is visible both in the area of customary law and also Muslim Personal Law, hereinafter referred to as MPL. This paper will confine itself to discussing the law reform efforts in respect of the recognition of Muslim marriages.
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COHEN, ALAN. "Mary Elizabeth Barber: South Africa's first lady natural historian." Archives of Natural History 27, no. 2 (June 2000): 187–208. http://dx.doi.org/10.3366/anh.2000.27.2.187.
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An account of the life of a nineteenth century South African frontiers-woman who, without any formal education, made a name for herself as a plant collector and natural historian. Born in England, she emigrated as a child of 2 years of age with her family as one of the British settlers to the Grahamstown area in 1820. From the age of 20 she corresponded with several eminent English biologists, and had scientific papers on botany and entomology published in a number of journals. She was later involved in the early discoveries of diamonds and gold in South Africa. One of her sons was amongst the first to see and paint the Victoria Falls after their discovery by Livingstone. With her younger brother James Henry Bowker she collected and sent back a large number of plants, many of them previously unknown, to the herbarium of Trinity College, Dublin, and the Royal Botanic Gardens, Kew. She collaborated with her older brother Thomas Holden Bowker in building up one of the earliest collections of stone-age implements in South Africa, some of which are now in the British Museum.
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GIBBONS, JACQUELINE A. "Women Prisoners and South Africa." Prison Journal 78, no. 3 (September 1998): 330–43. http://dx.doi.org/10.1177/0032885598078003007.
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This article discusses the lives of women in prison in the new South Africa. It describes observations during site visits by the author to prisons in the Durban and Cape Town areas in the summer of 1995 and the spring of 1997. The article covers topics ranging from educational and employment opportunities to child care and maintenance of family ties, concluding that the ambitions of the country's new Constitution remain a far cry from the social and economic realities for the vast majority of its imprisoned women.
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Tayob, Shaheed. "Trading Halal: Halal Certification and Intra-Muslim Trade in South Africa." Sociology of Islam 8, no. 3-4 (December 10, 2020): 322–42. http://dx.doi.org/10.1163/22131418-08030003.
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Abstract Halal certification introduces a new discursive and material basis for the regulation of Muslim consumption in a world of global trade and complex food technology. Through chemical tests and state of the art supply chain management the halal certification industry aims to replace the necessity of intra-Muslim trade for the practice of halal. This paper presents the approach of two competing halal certification organizations in South Africa in interaction with Muslim businesses. It argues that the aim of the halal certification industry to standardize, trace and trade in halal is limited by the communal practice of halal that emphasizes intra-Muslim trade and exchange. Halal certification is an incomplete recalibration of halal. Attention to Muslim business practices illuminates the limitation of audit cultures to the practice of halal, offering a view of the complexity of halal in practice.
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Bakker, Pieter. "Towards Recognition of Diversity: Muslim Marriages in South Africa." International Journal of Diversity in Organizations, Communities, and Nations: Annual Review 8, no. 5 (2008): 1–10. http://dx.doi.org/10.18848/1447-9532/cgp/v08i05/39650.
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Gent, Bill. "Muslim schools and education in Europe and South Africa." British Journal of Religious Education 35, no. 1 (November 27, 2012): 115–18. http://dx.doi.org/10.1080/01416200.2013.742692.
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Moosa, Ebrahim. "Islam and Civil Society in South Africa." American Journal of Islam and Society 11, no. 4 (January 1, 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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Haron, Muhammad. "Arabic and Islamic Studies in South Africa." American Journal of Islam and Society 8, no. 2 (September 1, 1991): 363–77. http://dx.doi.org/10.35632/ajis.v8i2.2639.
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IntroductionThe field of Arabic and Islamic studies in South Africa remains, withfew exceptions, virgin territory. This applies both to Islam within the countryitself as well as to the field of research on Arabic and Islamic topics in general.Very few scholars, Muslims or otherwise, have produced scholarly articlesor books on these and other related topics. As one who is familiar with theSouth African scene, it is my opinion that there are several reasons for thislack of interest: the official policy of apartheid, the lack of funds and subsequentjob opportunities for graduates, and the lack of qualified university personnelwho can guide students wishing to pursue such research, to name just a few.This paper is being presented in an attempt to inform the Muslim worldat large about the difficulties facing South African Muslim researchers intheir academic quest for knowledge of their past as well as their own particularlarger concerns. It opens with a brief historical statement about the beginningof Islam in South Africa and then moves on to the main portions: thedevelopment of Arabic and Islamic studies in South Africa, the institutionsand people involved, and some of the literature which has been produced.Muslim Educational Efforts in South AfricaBefore focusing on Arabic and Islamic studies research, there is a needto sketch, albeit briefly, the historical development of Muslim educationalinstitutions in South Africa. The pre-Tuan Guru (d. 1807) (Lubbe 1985) erawas characterized by the existence of a number of home-based madiiris(schools) which provided a basic knowledge of Islam to the Muslims as wellas to the slaves (Ajam 1985; Shell 1984). This system began with the arrivalof the first Muslims to the Cape area in the mid-seventeenth century (Shell1974). With the appearance of the first mosque, which was actually calledthe Awwal Mosque, in the Cape by Tuan Guru in 1795 (Davids 1980), thiseducational activity was gradually shifted from the home to the mosque, whichsoon became the central meeting place of the Muslims. The number of mosquesslowly increased after the British supplanted the Dutch as the colonial mastersand granted religious freedom to all religious groups in 1804 ...
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Roodt, Hendrika C. "Recognition of Muslim Marriages in South Africa: A Conflicts Perspective." International Journal of Diversity in Organizations, Communities, and Nations: Annual Review 8, no. 4 (2008): 137–52. http://dx.doi.org/10.18848/1447-9532/cgp/v08i04/39639.
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Kaarsholm, Preben. "New Writings on Islam and Muslim Politics in South Africa." Journal of Southern African Studies 34, no. 4 (November 28, 2008): 961–65. http://dx.doi.org/10.1080/03057070802456854.
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Adler, Taffy. "Women and Shiftwork in South Africa." Agenda, no. 3 (1988): 23. http://dx.doi.org/10.2307/4065713.
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Annecke, Wendy Jill. "Women and energy in South Africa." Energy for Sustainable Development 4, no. 4 (December 2000): 44–47. http://dx.doi.org/10.1016/s0973-0826(08)60263-x.
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Mogale, Ramadimetja S., Kathy Kovacs Burns, and Solina Richter. "Violence Against Women in South Africa." Violence Against Women 18, no. 5 (May 2012): 580–94. http://dx.doi.org/10.1177/1077801212453430.
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Violence against women (VAW) in South Africa remains rampant, irrespective of human rights– focused laws passed by the government. This article reflects on the position of two acts: the Domestic Violence Act No 116 of 1998 and Criminal Law (Sexual Offense and Related Matters) Act No 32 of 2007. Both are framed to protect women against all forms of violence. The article discusses the prisms of the two laws, an account of the position taken or interpreted by the reviewed literature regarding the acts, and the findings and recommendations regarding the infrastructure and supports needed to appropriately implement the two acts.
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Richter, Linda M., and R. Dev Griesel. "II. Women Psychologists in South Africa." Feminism & Psychology 9, no. 2 (May 1999): 134–41. http://dx.doi.org/10.1177/0959353599009002004.
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Pandit, Shereen. "Women and Oppression in South Africa." Journal of Gender Studies 11, no. 1 (March 2002): 67–78. http://dx.doi.org/10.1080/09589230120115176.
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