Expressing post-secular citizenship : a sociological exposition of Islamic education in South Africa
- Authors: McDonald, Zahraa
- Date: 2013-06-18
- Subjects: Islamic education - South Africa , Islamic learning and scholarship - South Africa , Islamic sociology - South Africa
- Type: Thesis
- Identifier: uj:7590 , http://hdl.handle.net/10210/8456
- Description: D.Phil. (Sociology) , Increasingly religion is recognised within public debate, as realising the post-secular according to Habermas. Furthermore for Habermas citizen participation is possible via publics that are literary which operate within the public sphere that is in turn open to all citizens. On the other hand when individuals, while being religious, are educated in so called closed Islamic educational institutions, it has been argued that they retreat from public life. In effect this would mean that although Muslims may be citizens with access to the public sphere, when they choose to be educated in Islamic institutions participation in debate is inhibited. Institutions of Islamic education for women, where secular education is regarded to have less importance, are especially noted to eschew participation in national life. Learners and parents at institutions of Islamic education are however shown to desire involvement in a broader social life, but also maintain their Islamic values and principles. This thesis thus asks if Islamic education for women can allow for the expression of post-secular citizenship. The secularisation theory, deprivatisation, as well as the post-secular construct as defined in this thesis are unable to explain how individuals, while they are religious, may be able to participate in public life. Weber‟s thesis in the Protestant Ethic and Spirit of Capitalism illustrates how individuals while they are religious can direct public debate. Protestants were able to do so due to the fact that their rational religious ethic altered their behaviour according to a particular set of patterned actions. A catalyst to patterned action premised on religion, according to Weber, is doctrinal development – the systematising of religious concepts within religious texts – in particular canonical and dogmatic texts or writing. In addition, vernacular writings are also established as an element of doctrinal development, specifically its ability to communicate a set pattern of behaviour to the laity. In the process of developing a doctrine, individuals also constitute a literary public because both require similar activities – writing texts and then reading as well as discussing them. The thesis then contends that one way to assess whether Islamic education can allow for post-secular citizenship is to determine whether it contributes to doctrinal development. In this way those who are educated in Islamic education institutions could participation in the public sphere and express post-secular citizenship. The Deobandi education movement, demonstrated to be a dominant Islamic doctrine in South Africa in relation to public participation, is then found to be involved in doctrinal development. An effect of doctrinal development, the rationalisation of religion, realises a set pattern of action. Doctrinal development can thus also spawn Muslim publics – those who act according to an interpretation of Islam in a public space. The thesis relates, from literature on women‟s Deobandi institutions, that patterned behaviour intent on engendering a particular interpretation of Islamic womanhood can be seen as reflected in the public sphere. Further research at Deobandi Islamic education institutions for women is thus advocated to explore the phenomenon. Data were gathered at an institution of Islamic education for adolescent women, Warda Madrasa (WM), finding a strong association with the Deobandi education movement. In addition a set pattern of action or behaviour is endorsed at WM via a particular corpus of texts. Findings from the data presented that was gathered at WM strongly tie the institution to the development of a doctrine, Muslim public and literary public. Moreover the findings point to an additional element in doctrinal development, through patterned action – specifically purdah, engendered at institutions such as WM. Purdah allows the body to be read like a book; to become a bodily text and thus bringing an interpretation of Islam into a public space and directing debate in the public sphere. As such, the thesis concludes, Islamic education for women in South Africa can allow for the expression of post-secular citizenship.
- Full Text:
Expressing post-secular citizenship : a sociological exposition of Islamic education in South Africa
- Authors: McDonald, Zahraa
- Date: 2013-06-18
- Subjects: Islamic education - South Africa , Islamic learning and scholarship - South Africa , Islamic sociology - South Africa
- Type: Thesis
- Identifier: uj:7590 , http://hdl.handle.net/10210/8456
- Description: D.Phil. (Sociology) , Increasingly religion is recognised within public debate, as realising the post-secular according to Habermas. Furthermore for Habermas citizen participation is possible via publics that are literary which operate within the public sphere that is in turn open to all citizens. On the other hand when individuals, while being religious, are educated in so called closed Islamic educational institutions, it has been argued that they retreat from public life. In effect this would mean that although Muslims may be citizens with access to the public sphere, when they choose to be educated in Islamic institutions participation in debate is inhibited. Institutions of Islamic education for women, where secular education is regarded to have less importance, are especially noted to eschew participation in national life. Learners and parents at institutions of Islamic education are however shown to desire involvement in a broader social life, but also maintain their Islamic values and principles. This thesis thus asks if Islamic education for women can allow for the expression of post-secular citizenship. The secularisation theory, deprivatisation, as well as the post-secular construct as defined in this thesis are unable to explain how individuals, while they are religious, may be able to participate in public life. Weber‟s thesis in the Protestant Ethic and Spirit of Capitalism illustrates how individuals while they are religious can direct public debate. Protestants were able to do so due to the fact that their rational religious ethic altered their behaviour according to a particular set of patterned actions. A catalyst to patterned action premised on religion, according to Weber, is doctrinal development – the systematising of religious concepts within religious texts – in particular canonical and dogmatic texts or writing. In addition, vernacular writings are also established as an element of doctrinal development, specifically its ability to communicate a set pattern of behaviour to the laity. In the process of developing a doctrine, individuals also constitute a literary public because both require similar activities – writing texts and then reading as well as discussing them. The thesis then contends that one way to assess whether Islamic education can allow for post-secular citizenship is to determine whether it contributes to doctrinal development. In this way those who are educated in Islamic education institutions could participation in the public sphere and express post-secular citizenship. The Deobandi education movement, demonstrated to be a dominant Islamic doctrine in South Africa in relation to public participation, is then found to be involved in doctrinal development. An effect of doctrinal development, the rationalisation of religion, realises a set pattern of action. Doctrinal development can thus also spawn Muslim publics – those who act according to an interpretation of Islam in a public space. The thesis relates, from literature on women‟s Deobandi institutions, that patterned behaviour intent on engendering a particular interpretation of Islamic womanhood can be seen as reflected in the public sphere. Further research at Deobandi Islamic education institutions for women is thus advocated to explore the phenomenon. Data were gathered at an institution of Islamic education for adolescent women, Warda Madrasa (WM), finding a strong association with the Deobandi education movement. In addition a set pattern of action or behaviour is endorsed at WM via a particular corpus of texts. Findings from the data presented that was gathered at WM strongly tie the institution to the development of a doctrine, Muslim public and literary public. Moreover the findings point to an additional element in doctrinal development, through patterned action – specifically purdah, engendered at institutions such as WM. Purdah allows the body to be read like a book; to become a bodily text and thus bringing an interpretation of Islam into a public space and directing debate in the public sphere. As such, the thesis concludes, Islamic education for women in South Africa can allow for the expression of post-secular citizenship.
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Place, meaning and shared experience: the construction of the Tabl¯igh Jam¯aa identity in Johannesburg
- Authors: McDonald, Zahraa
- Date: 2008-10-27T06:38:27Z
- Subjects: Tablighi Jama`at , Identity (Philosophical concept) , Social movements , Johannesburg (South Africa)
- Type: Thesis
- Identifier: uj:13246 , http://hdl.handle.net/10210/1326
- Description: M.A. , A specific identity is not an inherent quality of human nature. Yet all humans have identities. The question then arises as to how identities are formed and what influences their formation. In this study it is asserted that identities are constructions and that, as such, they occur within a space and time. The particular interrelations and meanings that occur in a space and time result in the formation of a place. Place, then, influences the constructions of the identity. In this study the Tablīgh Jamā̉at (TJ), a movement that seeks to improve the practice of Islam amongst Muslims, was investigated to assess what influenced the construction of an identity amongst its members in Johannesburg. The Tablīgh Jamā̉at, which is the single largest Islamic movement in the world, originated in India in 1927 and was established in South Africa in the early 1960s. The movement has a large presence in the Muslim community of Johannesburg. The execution of activities related to the movement, the promotion and manipulation of the message and activities of the movement, as well as physical and material capabilities independent of the movement were found to influence the construction of the identity. These, together, have shaped the meaning, in a place, due to the manipulation of shared experience. However, there are also physical and material constraints that limit the further construction of identities. The reliance of the identity on factors that are not inherent to it poses a challenge for the development of theory regarding social identities. , Prof. Peter Alexander
- Full Text:
- Authors: McDonald, Zahraa
- Date: 2008-10-27T06:38:27Z
- Subjects: Tablighi Jama`at , Identity (Philosophical concept) , Social movements , Johannesburg (South Africa)
- Type: Thesis
- Identifier: uj:13246 , http://hdl.handle.net/10210/1326
- Description: M.A. , A specific identity is not an inherent quality of human nature. Yet all humans have identities. The question then arises as to how identities are formed and what influences their formation. In this study it is asserted that identities are constructions and that, as such, they occur within a space and time. The particular interrelations and meanings that occur in a space and time result in the formation of a place. Place, then, influences the constructions of the identity. In this study the Tablīgh Jamā̉at (TJ), a movement that seeks to improve the practice of Islam amongst Muslims, was investigated to assess what influenced the construction of an identity amongst its members in Johannesburg. The Tablīgh Jamā̉at, which is the single largest Islamic movement in the world, originated in India in 1927 and was established in South Africa in the early 1960s. The movement has a large presence in the Muslim community of Johannesburg. The execution of activities related to the movement, the promotion and manipulation of the message and activities of the movement, as well as physical and material capabilities independent of the movement were found to influence the construction of the identity. These, together, have shaped the meaning, in a place, due to the manipulation of shared experience. However, there are also physical and material constraints that limit the further construction of identities. The reliance of the identity on factors that are not inherent to it poses a challenge for the development of theory regarding social identities. , Prof. Peter Alexander
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Social justice required : Youth at the margins, churches and social cohesion in South Africa
- Le Roux, Elisabet, Hankela, Elina, McDonald, Zahraa
- Authors: Le Roux, Elisabet , Hankela, Elina , McDonald, Zahraa
- Date: 2018
- Language: English
- Type: Article
- Identifier: http://hdl.handle.net/10210/280342 , uj:30123 , Citation: Le Roux, E., Hankela, E. & McDonald, Z., 2018, ‘Social justice required: Youth at the margins, churches and social cohesion in South Africa’, HTS Teologiese Studies/ Theological Studies 74(3), a5046. https://doi.org/ 10.4102/hts.v74i3.5046 , ISSN: 2072-8050 (Online) , ISSN: 0259-9422 (Print)
- Description: Abstract: The divides within South African society remain stark, also for youth born after apartheid officially ended in 1994. At the same time, adherence to a faith tradition is statistically high among South Africans, and faith-based organisations (FBOs), an umbrella term including but not limited to churches, also have high levels of youth participation. Scholars have identified positive connotations between FBOs, civil society, social welfare and social care. Within this broader context, and based on qualitative interviews and focus group data, this article explores how young people in two South African communities experience isolation and separation in their everyday life and how they perceive the role of churches, in particular, in strengthening or weakening this sense of marginalisation. On a theoretical level, the article reflects on how two dimensions of social cohesion relate to one another in young people’s everyday life. The first dimension comprises of aspects such as participation, diversity and trust, whereas the second relates to justice and equity. Special attention is given to the relationship between the two dimensions of social cohesion in the context of local churches. We argue that the experiences and perceptions of the interviewed young people support the view promoted by some scholars that, for social cohesion to actualise in society, issues related to social justice must be addressed. Furthermore, churches could play a more central role in doing so – at least more so than what appears to currently be the case.
- Full Text:
- Authors: Le Roux, Elisabet , Hankela, Elina , McDonald, Zahraa
- Date: 2018
- Language: English
- Type: Article
- Identifier: http://hdl.handle.net/10210/280342 , uj:30123 , Citation: Le Roux, E., Hankela, E. & McDonald, Z., 2018, ‘Social justice required: Youth at the margins, churches and social cohesion in South Africa’, HTS Teologiese Studies/ Theological Studies 74(3), a5046. https://doi.org/ 10.4102/hts.v74i3.5046 , ISSN: 2072-8050 (Online) , ISSN: 0259-9422 (Print)
- Description: Abstract: The divides within South African society remain stark, also for youth born after apartheid officially ended in 1994. At the same time, adherence to a faith tradition is statistically high among South Africans, and faith-based organisations (FBOs), an umbrella term including but not limited to churches, also have high levels of youth participation. Scholars have identified positive connotations between FBOs, civil society, social welfare and social care. Within this broader context, and based on qualitative interviews and focus group data, this article explores how young people in two South African communities experience isolation and separation in their everyday life and how they perceive the role of churches, in particular, in strengthening or weakening this sense of marginalisation. On a theoretical level, the article reflects on how two dimensions of social cohesion relate to one another in young people’s everyday life. The first dimension comprises of aspects such as participation, diversity and trust, whereas the second relates to justice and equity. Special attention is given to the relationship between the two dimensions of social cohesion in the context of local churches. We argue that the experiences and perceptions of the interviewed young people support the view promoted by some scholars that, for social cohesion to actualise in society, issues related to social justice must be addressed. Furthermore, churches could play a more central role in doing so – at least more so than what appears to currently be the case.
- Full Text:
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