Goolam Vahed
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Monty ... Meets Gandhi ... meets Mandela: The dilemma of non-violent resisters in South Africa, 1940-1960 |
This article focuses on key moments in the life of Doctor G.M. "Monty" Naicker (1911-1978), an Edinburgh-educated medical doctor and contemporary of Yusuf Dadoo, who displaced moderate elements in Indian politics in South Africa when he became president of the Natal Indian Congress 1946. |
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Ahmed Deedat and Muslim-ChristianRelations at the Cape, c. 1960-1980 |
This paper establishes the historical context of Muslim-Christian relations at the Cape, the role played by Ahmed Deedat in this relationship, and the public reaction to his role. |
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Caste, Class and Identities among Surtee Muslims in KwaZulu Natal (South Africa), c. 1880-2009 |
This essay explores the variety of subject positions of Gujarati-speaking Muslim migrants from Surat, India, from the time of their arrival in South Africa in the late 1870s to the contemporary period. |
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Young Muslims in Brisbane: Negotiating Cultural Identity and Alienation |
This paper examines, broadly, the religious, cultural and national identities, and self- perceptions of young Muslims in Brisbane and the social, economic, and political context in which these are being configured. While Australia's migrant intake has been racially … |
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Islam in the Public Sphere in Post-Apartheid South Africa: Prospects and Challenges |
The Islamic presence in South Africa dates over three centuries. |
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THE BEARDS" VERSUS THE "BARD'S" AMONG INDIAN MUSLIMS IN SOUTH AFRICA: A 21st Century Story of Travelling Cartoons and Protests |
This paper examines Indian Muslims in post-apartheid South Africa, with particular respect to the inclination by non-Muslims to view Muslims as a |
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The encyclopedia of the Indian diaspora |
The encyclopedia of the Indian diaspora |
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UNHAPPILY TORN BY DISSENSIONS AND LITIGATIONS’:1 DURBAN’S ‘MEMON’ MOSQUE, 1880-19302 |
This study focuses on Durban's Grey Street mosque, built by Indian Memon migrants in 1880. This review of the first half-century of the mosque's existence underlines the important social role of mosques, and also questions the notion of homogeneous Muslim community. |
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CONTESTING MEANINGS AND AUTHENTICITY: INDIAN ISLAM AND MUHARRAM "PERFORMANCES" IN DURBAN, 2002 |
This paper examines Muharram rituals in present-day Indian Islam in South Africa. |
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Passengers, Partnerships, and Promissory Notes: Gujarati Traders in Colonial Natal, 1870-1920 |
There were no complicated business arrangements. People trusted each other in those days. When you opened a shop, you would do your utmost to pay your creditors first... To be insolvent was a stigma. Traders tried to help one another. They helped others to open a shop. |
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The making of a political reformer: Gandhi in South Africa, 1893-1914 |
This Study Offers Perspectives That More Accurately Situate Gandhi`S Role In South Africa`S History. The Focus Is On The Religious And Cultural Orientation Of His Compatriots Seeking To Add With This New Dimension To A Better Understanding Of The Making Of A Social Reformer. |
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"A man of keen perceptive faculties" : Aboobaker Amod Jhaveri, an "Arab" in Colonial Natal, circa 1872-1887 |
Indians arrived in South Africa in two streams. Between 1860 and 1911, a total of 152 184 indentured labourers were introduced into colonial Natal mainly to work on the sugar plantations, though some were employed in other sectors of the economy. This initial flow … |
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The Quest for 'Malay' identity in Apartheid South Africa |
This study examines identity construction in twentieth-century South Africa, where successive white minority regimes attempted to define individuals according to reified notions of race and ethnicity, and demarcate 'race' groups deemed to have essential origins from other similarly constructed gr |
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Contesting ‘Orthodoxy’: The Tablighi–Sunni Conflict among South African Muslims in the 1970s and 1980s |
Muslims constitute less than 2% of South Africa's population. In a context where divisions of race, ethnicity and class predominated, schisms among South Africa's Muslims have been largely overlooked in the country's historiography. |
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Muslim Marriages in South Africa: The limitations and legacy of the Indian Relief Act of 1914 |
Many Muslims in post-apartheid South Africa have been seeking to use the new freedoms of a democratic state and its liberal constitution to pursue distinctive rights as part of a broader project to construct new and tighter Islamic codes in public and private domains. |
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Deconstructing ‘Indianness’: Cricket and the Articulation of Indian Identities in Durban, 1900–32 |
Indian immigrants arrived in South Africa in two waves; approximately 150,000 indentured laborers imported between 1860 and 1911 were followed by traders from the west coast of India. |
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Taking up the white man's game : the rise and decline of African cricket in Durban, 1930-1960 |
Om die wit spel op te neem: die opkoms en agteruitgang van Swart krieket in Durban, 1930- 1960 Met die 2003-kriekettoetsreeks tussen Engeland en Suid-Afrika was Engelse kommentators Jonathan Agnew en Henry Blofeld opreg verbaas toe kopieë van André Odendaal se The Story of an African Game (2003) |
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Cultural Confrontation: Race, Politics and Cricket in South Africa in the 1970s and 1980s |
This narrative of Yacoob Omar, one of South Africa's finest Black2 cricketers during the apartheid era, is more than a story about cricket. |
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CONSTRUCTIONS OF COMMUNITY AND IDENTITY AMONG INDIANS IN COLONIAL NATAL, 1860–1910: THE ROLE OF THE MUHARRAM FESTIVAL |
This article is concerned with the historical construction of communities, cultures and identities in colonial Natal, in this case an Indian grouping that emerged from the heterogeneous collection of indentured workers imported between 1860 and 1911. |
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Mosques, Mawlanas and Muharram: Indian Islam in Colonial Natal, 1860-1910 |
This study examines the establishment of Islam in colonial Natal, attempting to fill a void in and correct the existing historiography.1 In comparison with other parts of Africa, the lack of a historiographical tradition on Islamic South Africa is conspicuous, but understandable given that tradit |