Online Anti-Muslim Rhetoric Contrasts with Local Experiences in South Africa

Nquthu, South Africa – When Zwelibi Jack Ngubane died at the age of 105, he had made clear to his family his wish to be buried as a Muslim. Hundreds of family and community members gathered for his funeral in Nquthu, a rural area in northern KwaZulu-Natal where Christianity and traditional African beliefs are predominant and Muslims are a small minority. Ngubane converted to Islam late in life after observing the faith of his young grandson. His family honored his wishes, conducting the funeral according to Muslim burial rites before laying him to rest in the family burial plot. For a community largely unfamiliar with Islamic burial practices, the funeral was a novelty, but it was not controversial. This distinction is increasingly important in South Africa. In recent months, anti-Muslim rhetoric has become more visible online, intersecting with a national debate about immigration and anti-migrant movements. Posts have accused Muslims of attempting to take over South Africa, questioned their belonging, and claimed that Muslim organizations use charity to convert Black South Africans to Islam. One social media post criticized the humanitarian organization Gift of the Givers for promoting Muslim beliefs in South Africa. Another post stated that most foreigners in South Africa are Muslim and linked Muslims to countries experiencing war. Others have accused Muslims of targeting impoverished communities for conversion. However, in Nquthu, the situation appears different. Samukelisiwe Ngubane noted that her first encounters with Muslims were through Indian shopkeepers in a nearby town, stating, "We have never had a problem. Some people are curious about what they [Muslims] do, but there have been no problems." Her brother, Khethukuthula Dlame, converted to Islam in 2012 as a teenager, and he reported that his Islamic clothing is a source of teasing rather than hostility. "In these communities, there’s harmony and respect. People really respect my religion," he said. This contrast raises the question of whether South Africa is experiencing a rise in Islamophobia or if social media is amplifying a marginal phenomenon. Muslims represent a small minority in South Africa, with the 2022 census counting less than one million Muslims, or approximately 1.6 percent of the population. Some South African Muslim leaders estimate the population to be between two million and five million. The presence of Islam in South Africa dates back centuries, with Muslims arriving through various routes, including enslavement and political exile, during Dutch colonial rule. Today, the community includes descendants of enslaved Muslims, South Africans of Indian ancestry, Black African Muslims, converts, and more recent migrants. Dlame believes that attempts to mobilize people against Muslims are not primarily emerging from rural communities. He stated, "The move to orchestrated hate towards Muslims is not at a community level. If you’re looking at people when they’re mobilizing, it’s not people from the villages. It is people in cities and in hostels." South Africa has experienced outbreaks of xenophobic violence since the end of apartheid, often targeting migrants from other African countries. Thembisa Fakude, a South African political analyst and journalist who is Muslim, argued that fears of widespread Islamophobia are overstated. He acknowledged the existence of anti-Muslim rhetoric online but suggested it should not be interpreted as evidence of a broader societal trend. Fakude emphasized that while bigotry exists, it is not unique to South Africa. He also noted that Muslim communities should address allegations of racism and exploitative labor practices within their ranks rather than framing every criticism as religious prejudice. Moulana Sulaiman Ravat, a Muslim religious leader, expressed caution about the potential for online rhetoric to influence attitudes over time. He stated, "I don’t think we can go to the other extreme. We must understand that there are certain global political realities, and the Islamophobia project aligns with those global agendas." Ravat argued that Muslim identity should not be seen as a marker of being less South African. He highlighted that his own children are fifth-generation South African Muslims. In Nquthu, Islam is not introduced through social media but through neighborly interactions, where Dlame’s mother prepares halal meals for guests. Earlier, during a community meeting, Dlame explained that Muslims also believe Jesus was a prophet, and villagers listened attentively. The gap between online discussions and the realities of communities like Nquthu remains significant, but Ravat warned against complacency regarding the potential for increased hostility.