Challenges Facing Hindus and Hinduism in Post-apartheid South Africa

Maharaj, Brij

doi:10.1080/09766634.2013.11885587

Cited by 5 publications

(21 citation statements)

References 6 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…The temples not only helped preserve religion but became a source of security for many. It was here that communal worship was experienced and where communal births, marriages, and death ceremonies were observed (Maharaj, 2013).…”

Section: The South African Context: a Brief Overviewmentioning

confidence: 99%

“…Scholars such as Kumar (2000) and Maharaj (2013), among others, have elaborated on religious conversion among South African Hindus. Kumar (2016) in an assessment of the Pentecostal conversions of South Africa’s Indian community surmised in a media report that the doctrines of Pentecostal churches differ in the way they have been trying to convert members of the South African Indian community, to that of the Christianity practiced since the early 20th century.…”

Section: The South African Context: a Brief Overviewmentioning

confidence: 99%

See 1 more Smart Citation

Exploring Township Youth Perceptions: Vulnerable Girls and Their Caregivers in Chatsworth, Durban

Jagganath

2020

The Oriental Anthropologist: A Bi-annual International Journal

View full text Add to dashboard Cite

This article is based on a longitudinal, ethnographic study conducted in 2010, 2011, and 2012 among caregivers of female youth substance abusers in Chatsworth. Together with personnel of the Anti Drug Forum (ADF), the researcher used several qualitative research techniques, including participant observation, interviews, and focus group meetings to compile in-depth case studies of a small sample of vulnerable female youth drug addicts, primarily from the perspective of their caregivers. While the research questions focused on their substance-abuse experiences and challenges, the religious perceptions and spiritual practices of the young women and their caregivers raised several pertinent debates relating to religious identity specific to Chatsworth. The article also draws on a number of studies, news articles, and community discussions to supplement a topic that has been under-researched. For the purposes of this article and the religious affiliation of the sample, a snapshot of youth perceptions on Christianity and Hinduism in the township context will be examined.

show abstract

Section: The South African Context: a Brief Overviewmentioning

confidence: 99%

Section: The South African Context: a Brief Overviewmentioning

confidence: 99%

Exploring Township Youth Perceptions: Vulnerable Girls and Their Caregivers in Chatsworth, Durban

Jagganath

2020

The Oriental Anthropologist: A Bi-annual International Journal

View full text Add to dashboard Cite

show abstract

“…The family within the diaspora is not immune to such social changes…" in cultures can be seen, what Chang calls "inner-group diversity" (2016: 21). This is evident in SAI culture which is made up of people from various religions, locales, subcultures, and economic and linguistic groups (Gopal, Khan & Singh, 2014;Maharaj, 2013). To each other, we are, as Chang (2016: 26) describes, "others of similarity" because in belonging to the same community, we hold similar standards and cultural values.…”

Section: 3: Self Other and Culturementioning

confidence: 99%

“…In chapter four addressing SAI identity, the work of many writers who have researched and reflected on the lives of SAI, from the time of indentured labour in 1860 to present post-apartheid South Africa, have been studied Ginwala, 1985;Gopal et al, 2014;Kuper, 1956;Maharaj, 2013;Patel & Uys, 2012;Pillay, 2015Pillay, , 2017Rastogi, 2008). As an example, Rastogi, in her book Afrindian Fictions: Diaspora, Race, and National Desire in South Africa (2008), discusses the relationship between SAI writers' identities and their fictional work, therefore evidencing the connection between SAI identity and theatre.…”

Section: 7: Autoethnographic Reflexivitymentioning

confidence: 99%

“…Kandiyoti (1988) and Meer's (1972) work both highlight that Indian mothers generally would unconditionally love their sons rather more than their daughters, the latter of whom face a great deal of expectation in the classic patriarchal family structure. Historically and traditionally, many SAI families have lived in extended households with multiple families living together or with grandparents living with their children and grandchildren (Maharaj, 2013). Often, an older SAIW who is widowed will live with her son, his wife and their children.…”

Section: 6: Patriarchymentioning

confidence: 99%

See 1 more Smart Citation

Mother, daughter, sister, wife? interogating construction of South African Indian women's Identity – a study of South African Indian women playwrights and our plays.

Devaksha

View full text Add to dashboard Cite

This thesis interrogates the gendered constructions and representations of Indian South African women (ISAW), South African Indian women (SAIW), and/or South African women of Indian descent's (SAWOID) identity through a study of such playwrights and their plays, including my own work. ISAW, SAIW and/or SAWOID lives are critically affected by the roles we are expected to perform in our families, namely those of daughter, sister, wife, and mother. Sylvia Walby (1990) distinguishes two key forms of patriarchy: public and private. Such a differentiation is particularly relevant to ISAW, SAIW and/or SAWOID who have long been confined to the private domain in South African Indian (SAI) communities and families for the purposes of patriarchal and cultural preservation (Govender, , 2001. Thus, although great strides have been made in ISAW, SAIW and/or SAWOID's lives, traditional patriarchal roles remain entrenched (Rajab, 2011).Theatre, particularly in this study playwriting, offers SAIW like myself, an empowering public space to articulate our own subject positions (Govender, 2001). The study therefore adopts an autoethnographic and practice-based research (PaR) approach, methodological modes that are rooted in each individual's creativity and experiences.Autoethnography and PaR connect in my thesis through the play I have written and directed as a primary part of this study, Devi (2019). Furthermore, the research explores the theatrical work of ISAW, SAIW and/or SAWOID through a reflexive thematic analysis of interviews with selected playwrights and a textual analysis of their selected plays. In undertaking such a study, I unpack the politics of identity construction through a feminist poststructural framework. Principally, I assert that Ideological State Apparatuses (ISAs), as conceptualised by French philosopher Louis Althusser (1971, 2006), especially those of family, religion and culture, are powerful ideological constructs. These ISAs strongly shape our experiences and the construction of our identities, which paradoxically, are both personally chosen but also socially regulated Weedon, 1997;. As a SAIW playwright, I am critically examining the specificity of the SAI (diasporic) community and how we continue to maintain traditional patriarchal values postcolonialism and post-apartheid. The often marginalised yet vital voices of ISAW, SAIW and/or SAWOID playwrights challenge the predominant patriarchally embedded socio-cultural practices of SAI communities and families, offering a dynamic "re-representation of brown female identity" (Naicker, 2017: 39). iv DEDICATIONThis thesis is dedicated to my parents, Dr PK Desai and Dr SP Moodley. Mummy and Dad, my deepest thanks will never be enough. Everything, everything is because of you… v ACKNOWLEDGEMENTS My thesis journey would not have been possible without the following people, for whom I express my heartfelt gratitude:• The financial assistance of the National Institute for the Humanities and Social Sciences (NIHSS), in collaboration with the South African Humanities...

show abstract

India and its Diaspora: making sense of Hindu identity in South Africa

Gopal

Khan

Singh

2014

BDIA

View full text Add to dashboard Cite

Indian immigrants to South Africa in the late nineteenth century differed in terms of their origins, motivations, belief systems, customs, and practices from the indigenous African population as well as from the ruling white settler elite. It is within this context that this paper interrogates some of the ways in which several generations of (Indian) Hindus constructed and continue to (re)construct their religious identities in South Africa. Data for this study were achieved by administering face-to-face questionnaires to 66 individuals in the Metropolitan Area of Durban in KwaZulu-Natal, South Africa. The sample (selected through snowball sampling) comprised third to fifth generation Indians belonging to the four major language groups (Tamil, Telegu, Gujarati, and Hindi) residing in South Africa. Following the questionnaire responses, interviews were conducted with a selected number of respondents from the same sample. Quantitative data were analysed using SPSS while analysis of qualitative data followed a thematic model.

show abstract

Challenges Facing Hindus and Hinduism in Post-apartheid South Africa

Cited by 5 publications

References 6 publications

Exploring Township Youth Perceptions: Vulnerable Girls and Their Caregivers in Chatsworth, Durban

Exploring Township Youth Perceptions: Vulnerable Girls and Their Caregivers in Chatsworth, Durban

Mother, daughter, sister, wife? interogating construction of South African Indian women's Identity – a study of South African Indian women playwrights and our plays.

India and its Diaspora: making sense of Hindu identity in South Africa

Contact Info

Product

Resources

About