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Indian South Africans
Given its negotiated, practical approach to different cultural situations, it is perhaps more appropriate to consider Islam in Africa in terms of its multiple histories rather then as a unified movement. The first converts were the Sudanese merchants, followed by a few rulers and courtiers Ghana in the eleventh century and Mali in the thirteenth century. The masses of rural peasants, however, remained little touched. In the eleventh century, the Almoravid intervention , led by a group of Berber nomads who were strict observers of Islamic law, gave the conversion process a new momentum in the Ghana empire and beyond.
The spread of Islam throughout the African continent was neither simultaneous nor uniform, but followed a gradual and adaptive path.
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The majority live in and around the city of Durban , making it “the largest ‘Indian’ city outside India”. At times Indians were subsumed in the broader geographical category ” Asians “. There remains a cultural, religious and racial overlap for “Asians” and “Indian South Africans”. During the most intense period of segregation and apartheid, “Indian”, “Asian”, “Coloured” and ” Malay ” group identities controlled numerous aspects of daily life, including where a classified person was permitted to live.
During ideological apartheid from to , Indians were called and often voluntarily accepted, terms that ranged from “Asians” to “Indians”. Some citizens believed that these terms were improvements on the negatively defined identity of “Non-White”, which was their previous status. Politically conscious and nationalistic Indian South Africans wanted to show both their heritage and their local roots. Nonetheless, the spread of democratic elections has sometimes heightened ethnic loyalties. Politicians and groups have looked for means to mobilise power in the competitive parliamentary democracy which South Africa has become since Traders from India may have been active on the eastern coast of South Africa for centuries, including before the Dutch settlement of the Cape Colony in
Trade and the Spread of Islam in Africa
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Hajj pilgrimage cancelled for South African Muslims
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They live in a country home to some of the most liberal laws on sexual orientation in the world — yet the official line from local Muslim authorities remains that homosexuality is forbidden. Their community makes a disproportionately generous contribution to social upliftment and charity — yet gay Muslims are often ostracised by their own families. The ideas of struggle, transformation and liberation are sewn into the fibre of Islamic theology — yet the notion of freedom and acceptance for gay Muslims remains impossible for many.
How do gay South African Muslims negotiate the seemingly irreconcilable divide between their sexual orientation and their religion? Are attitudes towards homosexuality as hardline among ordinary Muslims as those preached from the pulpit? And can things ever change? In my family, we were taught to question, question everything, that believing in something or following blindly without question is how religion becomes the opium of the masses.
As far as my Islamic education on homosexuality goes, all I was told about it was the story of Lut. But I remember having a crush on my teacher, Mrs Glass, in Grade 1. Being a gay woman became more obvious to me when I developed the language to describe my feelings for women. And then, in the eighth grade, I came out to one of closest friends, Belinda, and my conversation with her made her consider some of her own feelings for the same sex.
She was always supportive and understanding. My family, on the other hand, coerced me out of the closet. They became really curious about the relationship I was having with a girl and eventually, after much interrogation, I confirmed their fears.