In this Research Document I would attempt to quantify the degree of Cultural Alienation that fellow South Africans (from the major ethnic, racial and religious groupings) experience when they embrace Islam. A secondary objective would be to quantify the degree to which one 's worldview changes (views on the Middle East conflict, America and the West and South African politics) on embracing Islam. I will attempt to do so by employing both qualitative and quantitative methods in the Research process. Questions such as: is culture a separate entity from religion and if so what is the difference? What are the ingredients that comprise this concept we call culture? I will also look at the theoretical and theological arguments surrounding these issues in Islam from its original sources and scholars. A survey will be conducted by way of a questionnaire, with reverts to Islam, to establish the degree of their alienation with regard to food, dress, Arabic as a language, rejection from family and friends and views on the Middle East conflict, USA and the West and South African politics. Since all data collected will be analysed according to acceptable statistical methods, it will be assumed that the average results obtained would be a good indicator of the degree of cultural alienation a fellow South African (from a particular ethnic / cultural group) would have to undergo when contemplating embracing Islam. The Research findings indicate that cultural alienation does indeed take place when someone embraces Islam, but that it varies and is dependent on both individual, external and cultural factors . The Research findings also show that in the case of reversion to Islam, changes in one's worldview also take place, the extent of which is dependent once again on individual and external factors . One of the main findings of the research is that there is no specific quantum percentage with regard to the extent of cultural alienation for any given individual embracing Islam, as there are many variables. There are however, general trends and patterns, which do provide helpful guidelines for someone contemplating embracing Islam. / Thesis (M.A.)-University of KwaZulu-Natal, 2005.

Text in English / The Muslim population in South Africa has its origins in the 17th Century when they were initially brought in as slaves or political exiles by the Dutch colonisers. Christian-Muslim relations have not always been good and especially the topic of 'conversion' has often caused conflict between the members of the two faiths. Additional problems such as the apartheid era has caused many Christians, especially Africans, to question their faith and turn their back on Christianity by converting to Islam. There are other areas which have caused conflict in the relations such as mistrust, misinformation and discrimination. In South Africa's religiously pluralistic society people convert from Christianity to Islam, and vice versa, from a variety of motives. This study first discusses various Christian missiological debates on understandings of conversion and then surveys psychological approaches to the motivational structures of 'decision-making'. The heart of the study is the presentation and analysis of the conversion narratives of 20 converts (10 from Islam to Christianity and 10 from Christianity to Islam). These narratives are analysed in terms of five key conversion motives, as a result of which various patterns of conversion motives emerge. In church practice and missiology, conversion is often understood only in one direction (towards Christianity) and with only one valid motive, namely a strictly religious one. This study reveals, however, that such a view is inadequate. Conversion should rather be understood as a two-way movement and based on combinations of various motives. This study concludes with the presentation of a holistic missiological understanding of conversion which applies more adequately to the South African context. This new understanding of conversion may help to promote better understanding and respect between faith communities. / Christian Spirituality, Church History & Missiology / D. Th. (Missiology)

Text in English / The Muslim population in South Africa has its origins in the 17th Century when they were initially brought in as slaves or political exiles by the Dutch colonisers. Christian-Muslim relations have not always been good and especially the topic of 'conversion' has often caused conflict between the members of the two faiths. Additional problems such as the apartheid era has caused many Christians, especially Africans, to question their faith and turn their back on Christianity by converting to Islam. There are other areas which have caused conflict in the relations such as mistrust, misinformation and discrimination. In South Africa's religiously pluralistic society people convert from Christianity to Islam, and vice versa, from a variety of motives. This study first discusses various Christian missiological debates on understandings of conversion and then surveys psychological approaches to the motivational structures of 'decision-making'. The heart of the study is the presentation and analysis of the conversion narratives of 20 converts (10 from Islam to Christianity and 10 from Christianity to Islam). These narratives are analysed in terms of five key conversion motives, as a result of which various patterns of conversion motives emerge. In church practice and missiology, conversion is often understood only in one direction (towards Christianity) and with only one valid motive, namely a strictly religious one. This study reveals, however, that such a view is inadequate. Conversion should rather be understood as a two-way movement and based on combinations of various motives. This study concludes with the presentation of a holistic missiological understanding of conversion which applies more adequately to the South African context. This new understanding of conversion may help to promote better understanding and respect between faith communities. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

Few students of History understand the derivation and/or origin of the Gqunukhwebe oath "Ndifung' uChungw' efel' ennyameni: I swear by Chungwa who is lying dead at Mnyameni (Alexandria)." A desire to eludicate this point and other related facts inspired me to undertake a close examination of the history of the Gqunukhwebe people, selecting as my main theme the life-work of Chief Kama. In the first chapter I am discussing the creation of the Gqunukhwebe Chiefdom under Khwane by the Xhosa King, Tshiwo. The central theme here is the Black-White confrontation of the 17th - 18th centuries on the Cape Eastern Frontier. As a result of the collision the Gqunukhwebe people were forced to make a home on the banks of the Thwecu River along the east coast. It was here that Kama reached early manhood. The second chapter describes the establishment of Wesleyville Missionary Station by William Shaw in 1823, the first Methodist Missionary Institution in all Xhosaland. In chapter three the discussion centers on the significance of Kama's conversion. An unforeseen outcome of his public profession of the Christian faith was that it not only stigmatized the latter religion as a force destructive of the old order in Xhosa society, but it also reshaped Kama's political image for the good of his religious life. He not only fled from the neighbourhood of his relations and sojourned in a strange land, but also reinforced the Colonial forces in the contemporary frontier struggles. His integrity, self-sacrifice and pro-Colonial inclination eventually won him Middledrift. Chapter four opens with Kama's settling in Middledrift. The theme here is two-pronged. It presents the 'Cattle-Killing' delusion as a source of new trials for the 'priest-chief', and at the same time exposes the Colonial Government's efforts to gain ascendancy above the Xhosa chiefs. Kama's land was the first testing ground in this respect, and the Chief was initially agreeable to the scheme. Chapter five alludes to instances of Chief Kama's unco-operative attitude as signs that his compromising spirit had its limits. An atmosphere of disregard towards Kama pervades the period. But the adversities that threatened to dominate his later life did not by any means shake his Christian principles and convictions. The traces of his good works may to this day be seen in Middledrift, the traditional home of the Kamas.