Thesis (MA (History))--University of Stellenbosch, 2010. / This study intends to investigate a facet of the race relations of the town of Stellenbosch within the context of state ideology and the reaction of the various local communities towards these policies. Against various internal and external forces, certain alliances were formed but these remained neither static nor constant. The external forces of particular concern within this study are the role of state legislation, Municipal regulations and political activism amongst the elite of the different racial groups. The manner in which the external forces both mould and are moulded by identity and the fluid nature of identifying with certain groups to achieve particular goals will also be investigated. This thesis uses the case study of the Muslim Communities of Stellenbosch to explain the practice of Islam in Stellenbosch, the way in which the religion co-existed within the structure of the town, how the religion influenced and was influenced by context and time and how the practitioners of this particular faith interacted not only amongst themselves but with other “citizens of Stellenbosch”. Fundamental to these trends is the concept of “belonging”. Group formation, affiliation, identity, shared heritage and history as well as racial classification – implemented and propagated by both political discourse and communal discourse - is located within the broader context of Cape history in order to discuss commonalities and contrasts that existed between Muslims at the Cape and those in Stellenbosch.

This study has as purpose to verify the best possible strategies that can be used both in encounter and evangelization of Muslims in order to avoid persecution of Christians and destruction of their property in Africa, especially in Northern Nigeria. This Twenty first Century has witnessed numerous violent attacks against Christians which resulted in vandalization and looting of their property. Many lives of Christian men and women have been sacrificed amidst the violence. As a result, some Christians decided to flee the affected areas, abandoning in the process mission work to Muslims in order to safeguard their lives. This study proposes as research method the use of the pastoral cycle to arrive at these methods. From the study, it was discovered that several factors were responsible for the Islamic attacks against Christians in Northern Nigeria. Many negative effects had been noted as a result, mostly serious negative emotional scars left in the heart of the Christians believers and missionaries living and working in Northern Nigeria. Based on the findings of this study, new approaches towards coexistence and especially for the evangelisation of the Muslims in Northern Nigeria, especially in view of reduced bloody encounters. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

I adopt an interpretive methodology through which I investigate the becoming of Muslim identities in three national integration discourses. I analyse the meanings of integration in abstract, in context and through texts across contexts, and working within a broadly critical constructivist approach, I seek to show how integration discourses have an underlying security complex which explains how they come to be framed with Muslims in mind. To analyse integration I outline a new generic concept of settlement which I refer to as habilitation and which means enabling or endowing with ability or fitness. I then argue for an analytical separation of habilitative strategies, models and approaches, and thus remove integration from its generic descriptive status to one of strategy, model or approach. This I argue is justified in the discursive distinctions made in every-day language and meaning. I then investigate three broad habilitative models: multiculturalism, integration and assimilation. My primary data has been gathered in interviews with individuals acting as representatives of Muslim communities - Imams, organisation leaders, political activists and factory workers – corporate and societal actors such as Trade Unionists, Church representatives and state elites – policy advisers and integration officers. Muslim interviewees emphasised widespread use of distortion and mis-identification. I have defined such distortions as synecdoche. This is a two way process in which the individual is held responsible for the whole and in reverse direction, the whole being held responsible for individual action. The power of synecdoche to compress or expand Muslim identities is distortive and serves to reinforce the alterity of Muslims. In addition I identify another layer of othering which I call ulteriorisation. This involves placing identities under suspicion and is accomplished through a range of aspersive renderings – ambiguous loyalties, secularity, enclaving, underclass formation, and anti-integrationism. Ulteriorisation is understood to feed into broader securitisation of communities, society and polity. In conclusion I look at possible research directions and finish by emphasising that the integrity of Integration will be judged by the willingness of parties to negotiate and the quality of voluntarism and solidarity these processes produce.

The aim of this work is to tell part of the story of the Brazilian evangelical missions movement by focusing on the work and Brazilian evangelical transcultural workers serving in mission in the context of the Arab-Muslim world. These participants are members of a broader movement of more than 5000 Brazilian evangelicals serving around the world - an evangelical labor force large than that of England or Canada - which has grown significantly since 1976. In order to locate the work of Brazilian evangelicals in an Arab-Muslim context, it was important to first offer a historical narrative showing how Brazil has shifted in the twentieth century from being a “mission field” to being a base for sending missions. Relying on key historical literature, this has been accomplished first by recounting how Brazil was evangelized largely by North American missionaries in the nineteenth and twentieth centuries. Building on this narrative, the argument has been made that while the Brazilian evangelical church does share common characteristics with North American and global evangelicalism, it has also begun to forge its own evangelical identity. One important part of this identity is its concrete participation in global mission efforts. As transcultural mission necessarily involves cultural adaption, forty-five past and present Brazilian evangelical workers were invited to participate in a collective case study and reflect upon their own “Brazilianness” and how they have adapted in the Arab world. The perspectives of ten Brazilian mission leaders have also been included. In this study, I have treated Brazil as an affinity bloc of cultures in which there is clear diversity as well as some elements of cohesiveness. I have approached the Arab world in the same way. Hence, the framework for discussing Brazilians in the Arab world has been to reflect upon two affinity blocs and to ask members of one group (Brazilians) to share their collective experiences living in a second group (the Arab world) specifically regarding seven aspects of culture that have clear missiological implications. They include: race, economics, time, communication, family, relationships, and spiritual worldview. After hearing these Brazilian voices, it has become evident, culturally, speaking that Brazilians are not Arabs and that Brazilians must surely work to adapt culturally. However, it also appears that there is generally less cultural distance between the Brazilians surveyed and their Arab contexts than what is normally experienced by Western missionaries in the Arab world. This study was also concerned with asking, how are Brazilian evangelicals approaching mission in the Arab-Muslim world? Following a collective case study methodology, this question was posed to individual Brazilians and teams, but also to Brazilian evangelical missions organizations working in the Arab world. While a number of themes (strategies and practices) emerged, it seems that Brazilians are particularly concerned about humanitarian work and personal evangelism and would regard these areas as strengths of their movement. On the other hand, Brazilian workers and mission leaders also identified the most apparent challenges in their work among Arab-Muslims. They included: a lack of Brazilian local church support for missionaries, deficiencies in language learning, lack of financial support, and difficulties faced by Brazilian women in Arab contexts. For each apparent difficulty, I have proposed some solutions based on the collective input of Brazilian voices. Finally, in this study, I have posed the question, how do Brazilians think theologically about mission? Also, how is this Brazilian missiology relevant to transcultural mission work in the Arab-Muslim world? While I have approached this question primarily through surveying the literature from Latin American and Brazilian theologians, I have also looked for missiological themes in the thoughts of Brazilian evangelical workers and through observing their concrete mission practices. From this, four theological themes have emerged that are descriptive of Brazilian missions. They include: that mission is holistic (missão integral); that mission is church-centered; that authentic mission originates from “below” or from a posture of vulnerability; and that one‘s missiology must be undergirded by an awareness of the spiritual world. In summary, through this work, I have have endeavored to tell part of the story of an emerging majority world missions movement by listening to the voices of Brazilian transcultural workers who serve in the Arab-Muslim world. The goal of this study is to inform the global church of this phenomenon in order that the global church would learn from the Brazilian experience as it moves forward in mission and missiological reflection. Secondly, my desire is to provide a framework of self-reflection for Brazilian evangelical missionaries and missions organizations serving in both the Arab-Muslim world but also in the entire world. / Thesis (PhD)--University of Pretoria, 2010. / Science of Religion and Missiology / unrestricted

In this study, I examine the existing literature and carry out a qualitative exploration in order to formulate a better understanding of the dynamics that influence the lives of 2nd generation Italian Muslims. Although monumental social and political challenges remain in confronting integration of the Muslim population and for achieving greater acceptance of Islam within the Italian public sphere, the evidence suggests that the process for integration has slowly begun. Additionally, this study examines the intellectual framework of the existing literature which addresses the issues impacting Muslim integration in Northern Italy. This issue has induced new debates within Italy on multiculturalism, national identity, human rights, while more importantly raising the question--"to what extent do we allow Muslim integration into Italian society and the further insertion of Islam into Italy's spiritual geography?" This study argues that the convergence of contemporary international affairs with religion calls for a new lens for interaction. In Italy the events following 9/11, combined with a resurgence of Islamophobia and the impact of the Global War on Terror, have drawn the issue of Muslim immigrants into a negative spotlight. Mainstream attitudes in Europe, following 9/11, have generated a rift in Muslim-West relations and have caused confusion and anxiety among Muslims and non-Muslims alike. The research hypothesis for this thesis suggests that there are multiple factors impeding the efforts for Muslims to achieve equal footing within the Italian religious landscape and inclusion within Italian society. Among these are divisions found within the Muslim community itself, a growing mistrust of Islam in mainstream Italian society, sponsored by negative media stereotyping and xenophobic political movements, and underlying everything else, the privileged position of the Catholic Church and its unwillingness to accommodate Islamic identity within the social framework. The chosen methodology employed in this study is qualitative, theoretical contextual analysis combined with interviews plus questionnaires used to construct a case study were applied. Beyond engaging in seven interviews with the 2nd generation Italian Muslims, this study was informed by the relevant academic literature from the fields of conflict resolution, history, sociology, cultural studies, Islamic studies and political science. Finally this study contextualized the dynamics generating this conflict and examined the discontinuities this situation has created in the lives of Muslims in Italy. The exclusion of the Muslim population, coupled with the complex relationship between this cultural group and state, has led to the exploration within Italy of different models for integration. The findings of this study indicate that inequalities exist for the Muslim population of Northern Italy in their relation with the host nation and society. This further hampers the process of integration and generates further exclusion. Only profound rethinking of the Italian approach to integration will serve to adequately meet the needs of this marginalized population and fully incorporate them within Italian society.

No description available.

The purpose of this study was to examine western influence on the Muslim child and to research the possibilities of Islam for the authentic education of the South African Muslim child. The dissertation therefore focuses on the world perspectives of the Muslim child and the phenomenon education. The study examines philosophical perspectives such as the existentialphenomenological aspect, the ontologic-anthropological aspect and the fundamental pedagogical perspective of being human. A detailed account of the religion of Islam as a philosophy of life is rendered in order to explicate the self-actualization of the South African Muslim child. A study of a modern ideology, namely, Marxism, was conducted to indicate crosscurrents which occur and affect the self-actualization of the South African Muslim child. The conclusion reached is that Islam holds possibilities for the selfactualization of the South African Muslim child since it satisfies the demands of the pedagogic. / Educational Studies / M.Ed. (Philosophy of Education)

Thesis (MTh)--Stellenbosch University, 2015. / ENGLISH ABSTRACT: Dysfunctional exclusion between Christians and Muslims in Northern Nigeria in general, and Gombe State in particular, is understood to be a trigger of religious crises in Northern Nigeria. History has shown that Northern Nigeria has been experiencing religious crises from 1980 to the present. The crises have grossly affected the relationship between these two religious groups, despite the fact that they all live in the same community and in some cases in the same family. The reoccurrence of religious crises has created fear and suspicion of one another between the adherents of the two religions, thus giving more ground to the practice of dysfunctional exclusion. In 1999, the Nigeria Supreme Council for Islamic Affairs (NSCIA) and the Christian Association of Nigeria (CAN) formed a forum, called the Nigeria Inter-Religious Council (NIREC), for the purpose of tackling the problems of dysfunctional exclusion and religious crises between Christians and Muslims. Dialogue is one of the most relied approaches adopted by NIREC in addressing the challenges. Unfortunately the application of dialogue among the Christians and Muslims in Gombe state has not been effective as the problem of dysfunctional exclusion persist. This calls for reconsideration of the application of dialogue or to consider an alternative approach which will effectively deal with the dysfunctional exclusion among the two religious adherents in Gombe state. As a contribution to the fight against dysfunctional exclusion, I suggests a co-pathic approach. The research question is can co-pathy effectively contribute in addressing the challenge of dysfunctional exclusion within Christian/Muslim relationships? This will be answered with a focus on the outlined goals of the research following the methodology of Richard Osmer (2008) – the four tasks of practical theology. First, the descriptive-empirical task; this task answers the question what is going on? It examines the practice of dysfunctional exclusion among the Christians and Muslims. Second, the interpretive task, which answers the question why is this going on? This will discuss the concept of co-pathy, and its relevant application to the Christian/Muslim relationship. Third, the normative task; this task answers the question what ought to be going on? It explores a co-pathic theological foundation for interreligious understanding. And lastly, the pragmatic task answers the question how might we respond? This presents, in the concluding chapter, the contribution of the research to the fight against dysfunctional exclusion. The research will create an awareness of a pluralistic religious society and the need for interreligious understanding and consciousness. Co-pathy will be used as a point of convergence between Muslims and Christians and will stand at the centre of their relationships, as both religions recognise and value the virtue of co-pathy. This will motivate the life of togetherness in passion, thus paving the way for the recognition of each other‘s religion with regard, tolerating religious practices, and considering one another as members of the same community without religious segregation. The research is significant, as the issue of dysfunctional exclusion dehumanises and triggers religious crises, which have claimed many lives in the northern states of Nigeria. / AFRIKAANSE OPSOMMING: Wanfunksionele uitsluiting onder Christene en Moslems in Noord-Nigerië in die algemeen, en in Gombe Staat spesifiek, gee aanleiding tot godsdienstige krisisse in Noord-Nigerië. Die geskiedenis toon dat Noord-Nigerië sedert 1980 godsdienstige krisisse ervaar. Hierdie krisisse het 'n groot effek op die verhouding tussen hierdie twee godsdienstige groepe, ten spyte daarvan dat hulle almal in dieselfde gemeenskap, en soms in dieselfde gesin, woon. Die herhaling van godsdienstige krisisse het gelei tot vrees en agterdog tussen die navolgers van die twee godsdienste, wat nog meer gronde gee vir die praktyk van wanfunksionele uitsluiting. In 1999 het die Nigeria Supreme Council for Islamic Affairs (NSCIA) en die Christian Association of Nigeria (CAN) 'n forum gevorm met die naam Nigeria Inter-Religious Council (NIREC) om probleme met betrekking tot wanfunksionele uitsluiting en godsdienstige krisisse tussen Christene en Moslems te hanteer. Dialoog is die benadering wat die meeste deur NIREC gebruik word om die uitdagings aan te spreek. Ongelukkig was die toepassing van dialoog tussen Christene en Moslems in Gombe Staat nie effektief nie, aangesien die probleem van wanfunksionele uitsluiting voortduur. Dit vereis dus 'n heroorweging van die toepassing van dialoog, of om 'n alternatiewe benadering te oorweeg wat doeltreffend met die wanfunksionele uitsluiting onder die twee godsdienstige groeperinge in Gombe Staat sal kan handel. As 'n bydrae tot die stryd teen wanfunksionele uitsluiting, stel ek 'n ko-patiese (copathic) benadering voor. My navorsingsvraag is kan ko-patie doeltreffend bydra tot die aanspreek van die uitdaging van wanfunksionele uitsluiting in Christen/Moslemverhoudings. Dit sal beantwoord word deur te fokus op die doelwitte van die navorsing volgens die metodologie van Richard Osmer (2008) – die vier take van praktiese teologie. Eerstens, die beskrywende-empiriese taak; dit antwoord die vraag, wat gaan aan? Dit ondersoek die praktyk van wanfunksionele uitsluiting onder Christene en Moslems. Tweede, die verklarende taak, wat die vraag beantwoord – hoekom gaan dit aan? Hier sal ek die konsep van ko-patie en die relevante toepassing daarvan op die Christen/Moslem-verhouding bespreek. Derdens, die normatiewe taak; hierdie taak antwoord die vraag, wat behoort aan te gaan? Dit verken 'n ko-patiese teologiese fondament vir intergodsdienstige verstandhouding. En laastens, die pragmatiese taak, wat die vraag, hoe kan ons reageer? beantwoord. In die finale hoofstuk stel ek die bydrae van hierdie navorsing voor in die stryd teen wanfunksionele uitsluiting. Hierdie navorsing sal bewussyn skep van 'n pluralistiese godsdienstige samelewing en die behoefte aan intergodsdienstige begrip en bewussyn. Ko-patie sal gebruik word as 'n punt van konvergensie tussen Moslems en Christene en sentraal in hulle verhoudings staan, aangesien beide godsdienste die deug van ko-patie erken en waarde daaraan heg. Dit sal die lewe van samesyn in passie motiveer en dus die weg berei vir die erkenning van mekaar se godsdiens met agting, die verdra van godsdienstige praktyke en 'n beskouing van mekaar as lede van dieselfde gemeenskap sonder godsdienstige afsondering. Die navorsing is betekenisvol omdat die kwessie van wanfunksionele uitsluiting mense ontmens en godsdienstige krisisse veroorsaak, wat al baie lewens in die noordelike state van Nigerië geëis het.

Since the conflicts in the Gulf and Bosnia in the 1990s, and the terrorist attacks of 9/11 and 7/7, a large sociological and political literature on British Muslims has appeared. It is often a contention of these works that Muslims in Britain did not identify, and were not seen in terms of, their religion prior to the time of the Rushdie affair. This thesis contends that, contrary to these arguments, religion has been a significant referent for the claims-making of Muslim communities in England since essentially the time that those communities settled (the early 1960s). This is demonstrated through the consideration of Muslim claims-making and elite practice and policy in a number of thematic areas, including education, employment, social services, and party politics. Building on these insights, it is suggested that such misconceptions about English Muslim social and political mobilisations are attributable to the absence of an historical perspective upon British multiculturalism. This thesis, particularly in two concluding chapters, attempts to correct this absence, offering a broader consideration of British multiculturalism in the studied period. It suggests that – rather than a relatively coherent ideology or policy approach – British multiculturalism has been an institution, produced in an ad hoc manner through the largely uncoordinated actions of a large number of actors, often lacking shared aims, at both local and national level. Although subject to changes over time, this institution has observed a number of consistent ‘rules’ in the form of concepts shared by actors involved in it (such as the ‘ethnic group, ‘community leadership’ and ‘special needs’). Finally, it is suggested that multiculturalism in Britain has endured primarily due to a process of ‘path dependence’ through which many actors have ‘learned’ how to operate within the rules of the institution, and may owe their existence of prestige to it.

The thesis examines the extent to which the Tablighi Jamaat (TJ) as an Islamic, theocratic and social movement has negotiated and adapted to the British context, especially London in the post 7/7 period. TJ is the largest Islamic movement in the word and is characterised as an isolationist, disengaged, salvation oriented, apolitical organisation. The London branch of TJ has ambitions to construct a headquarter mosque in London – a project facing opposition across a spectrum of British society, and brandished as the “mega mosque”. As a means of ensuring the success of their project, London TJ leaders have embarked on a process of socio-political engagement aiming to demonstrate that the movement has changed its modes of operation, and trying to curtail allegations of radicalisation, after reports of terrorists passing through TJ mosques. Extensive observation research and interviews with TJ leaders, grassroots members and others involved in the on going contestation of the project, explain the adoption of the new strategy from the perspective of an elite and instrumentally aware leadership. In essence how the new strategy has been justified and re-framed, making it acceptable to a wider audience. The Public Inquiry over Enforcement Action of TJ’s mosque in Newham allowed for both TJ and opponents to highlight wider issues surrounding TJ and its stance towards engagement and commitment to community cohesion. Engagement may have initially been a tick-box exercise for London TJ leaders, but interacting with the wider community has had a transformative effect. TJ Leaders in London have emerged as a practical minded, demonstrating adaptability to local contexts, ensuring the survival of the movement. The durability of this, given the conservative and revivalist nature of the movement, will be a test of time.