
Denis Hurley Centre mourns passing of three contributors
Sarah Kearney died at the age of 55 after a protracted illness. She was the niece of DHC founder, Paddy Kearney, one of the three children of his late brother Jack. Sarah was described as an invaluable source of insights for the PhD written about Paddy.
DHC director Raymond Perrier said, 'Saffura Khan died of a heart attack aged 67 after undergoing surgery. Saffura has been one of our most committed and versatile Muslim partners. The fact that she was blind from birth, and a passionate activist for the rights of the disabled, meant that she also brought new insights into our own work. It was in part through her inspiration and gentle cajoling that over the years we could engage a blind tour guide, set up an empowerment project for deaf young adults, and ensure that wheelchair users could be staff members and volunteers.'
Also read: Denis Hurley Centre Street Store serves success
Saffura had been a patron of DHC's sister organisation, the Napier Centre for Healing, as was Bishop Dino Gabriel who has died at the age of 69. 'Sadly, a few months ago, Dino discovered that he had cancer and, after that, his decline was swift. He came to South Africa from Italy in 1987 as a Catholic priest and a Consolata missionary; then later in life he became an Anglican, an Anglican priest and then an Anglican bishop.
'During the four years that he was our local Anglican bishop, Dino was a regular visitor to the DHC and encouraged his clergy to share actively in our ministry. Then in his retirement, he approached us to 'ask' if he could be a volunteer. It was deeply moving to see him come in as humble 'Fr Dino' and happily spend hours attentively in conversation, in fluent Zulu, with our homeless guests,' said Perrier.
'We echo the words of his friend Cardinal Napier who, very fittingly, extended his condolences to Dino's three families: his religious family of Consolata missionaries, his episcopal family in the Anglican dioceses of Zululand and Natal, and his biological family comprising maDlamini his wife of 33 years, their four children and six grandchildren.'
For more from Berea Mail, follow us on Facebook, X and Instagram. You can also check out our videos on our YouTube channel or follow us on TikTok.
Click to subscribe to our newsletter – here
At Caxton, we employ humans to generate daily fresh news, not AI intervention. Happy reading!

Try Our AI Features
Explore what Daily8 AI can do for you:
Comments
No comments yet...
Related Articles


The Citizen
a day ago
- The Citizen
Toddler among two killed in Kennedy Road Settlement fire
Kennedy Road Informal Settlements face persistent challenges with fires and natural disasters. Bandile Zulu and Nonhle Mbango, victims of Kennedy Road Informal Settlements fire. Image: Collage/ SUpplied/ MEC for Transport and Human Settlements Siboniso Duma. A 19-month-old baby and a 25-year-old woman died in a devastating fire that swept through Kennedy Road Informal Settlements, destroying 122 shacks. According to officials, the blaze originated from a burning candle. The victims have been identified as Bandile Zulu, the 19-month-old baby, and Nonhle Mbango, 25, who had recently buried her father just weeks before the tragedy. Government response to Kennedy Road Informal Settlements fire KwaZulu-Natal MEC for Transport and Human Settlements Siboniso Duma said he engaged with Minister of Human Settlements Thembi Simelane to coordinate emergency assistance for affected families. 'We wish to report that a roving team involving officials from the national Department of Human Settlements, the provincial Department of Human Settlements, and the eThekwini Municipality is already working out a plan to speed up the delivery of building material,' Duma said. The MEC confirmed that officials from his office have already met with the bereaved families. 'We send our deepest condolences to Zulu and Mbango families. May the departed souls rest in peace,' he stated. According to Duma, relief efforts awaited the completion of verification processes by disaster management teams from eThekwini Municipality and the Department of Cooperative Governance and Traditional Affairs (Cogta). ALSO READ: 'His brother is not coming back': Heartbroken mother speaks after toddler dies in Pretoria tent fire Extended family notification Duma indicated that authorities are prioritising communication with extended family members in distant areas. 'At this stage, their focus is to ensure that extended families in Mount Frere and Umzimkhulu are properly informed about the tragedy,' he said. The MEC is working alongside Ward 25 Councillor Themba Mkhize to assist families with burial arrangements for their loved ones. Recurring disaster pattern and relocation challenges Kennedy Road Informal Settlements face persistent challenges with fires and natural disasters. 'Kennedy Road Informal Settlements are always affected by fires and natural disasters such as floods,' Duma noted. The MEC expressed concern about settlement patterns despite previous relocation efforts. Many residents who were originally relocated to alternative areas returned to the informal settlement. 'Critically, we remain worried about the fact that residents who originally lived there were relocated to the newly built houses in Waterloo and double-story homes just across Kennedy Road,' Duma stated. During a recent meeting with Minister Simelane and eThekwini Mayor Councillor Cyril Xaba, officials agreed on stronger enforcement measures. The leadership consensus focused on implementing bylaws to prevent people from reoccupying or renting shacks in the area. ALSO READ: Six-year-old Limpopo boy shot in the head by stray bullet Urban migration realities Despite enforcement challenges, Duma acknowledged the broader socio-economic factors driving the growth of informal settlements. People continue to migrate to eThekwini and other secondary cities in search of economic opportunities. 'These are realities that we are grappling with,' he said. MEC spokesperson Ndabezinhle Sibiya confirmed the government's multi-level response to the tragedy. The spokesperson emphasised that building material delivery plans are already underway, pending final verification by the disaster team. READ NEXT: George building collapse 'was entirely preventable' – report


The Citizen
3 days ago
- The Citizen
Denis Hurley Centre mourns passing of three contributors
THE past few months has seen the Denis Hurley Centre (DHC) family embroiled in bereavement, following the passing of their valuable contributors. Sarah Kearney died at the age of 55 after a protracted illness. She was the niece of DHC founder, Paddy Kearney, one of the three children of his late brother Jack. Sarah was described as an invaluable source of insights for the PhD written about Paddy. DHC director Raymond Perrier said, 'Saffura Khan died of a heart attack aged 67 after undergoing surgery. Saffura has been one of our most committed and versatile Muslim partners. The fact that she was blind from birth, and a passionate activist for the rights of the disabled, meant that she also brought new insights into our own work. It was in part through her inspiration and gentle cajoling that over the years we could engage a blind tour guide, set up an empowerment project for deaf young adults, and ensure that wheelchair users could be staff members and volunteers.' Also read: Denis Hurley Centre Street Store serves success Saffura had been a patron of DHC's sister organisation, the Napier Centre for Healing, as was Bishop Dino Gabriel who has died at the age of 69. 'Sadly, a few months ago, Dino discovered that he had cancer and, after that, his decline was swift. He came to South Africa from Italy in 1987 as a Catholic priest and a Consolata missionary; then later in life he became an Anglican, an Anglican priest and then an Anglican bishop. 'During the four years that he was our local Anglican bishop, Dino was a regular visitor to the DHC and encouraged his clergy to share actively in our ministry. Then in his retirement, he approached us to 'ask' if he could be a volunteer. It was deeply moving to see him come in as humble 'Fr Dino' and happily spend hours attentively in conversation, in fluent Zulu, with our homeless guests,' said Perrier. 'We echo the words of his friend Cardinal Napier who, very fittingly, extended his condolences to Dino's three families: his religious family of Consolata missionaries, his episcopal family in the Anglican dioceses of Zululand and Natal, and his biological family comprising maDlamini his wife of 33 years, their four children and six grandchildren.' For more from Berea Mail, follow us on Facebook, X and Instagram. You can also check out our videos on our YouTube channel or follow us on TikTok. Click to subscribe to our newsletter – here At Caxton, we employ humans to generate daily fresh news, not AI intervention. Happy reading!


Daily Maverick
3 days ago
- Daily Maverick
Madrasahs, resistance, and the creation and preservation of Arabic Afrikaans
In her poem, Afrikaans, 'n versoeningstaal (Afrikaans, a language of reconciliation), Diana Ferrus describes the language as follows: Maar uit die buik van Afrika kom sy, uit die monde van slawe, Europeërs en inheemse volke dans sy op die maat van oeroue tromme en handgemaakte kitare, dra sy kostuums van vele kleure en sing sy in 'n duisend stemme! (But from the womb of Africa / she comes, / from the mouths of slaves, Europeans, and indigenous peoples / she dances to the rhythm / of ancient drums / and handmade guitars, / wearing costumes of many colours / and singing in a thousand voices!) One of the thousand was the muzzled voice of Cape Muslims – a marginalised community that originated with the arrival of enslaved people and political exiles during the colonial era. Yet this community contributed greatly to the development of Afrikaans, including in the form of written Arabic Afrikaans. In South Africa's literary heritage, specifically concerning Cape Muslims and Arabic Afrikaans, the late Dr Achmat Davids stands out. As a renowned linguist, historian, and formidable researcher, his pioneering work about the Cape Muslims and development of Arabic Afrikaans in the 1800s highlighted the dedication and intellect of this marginalised community. Suleman Dangor writes how Muslim slaves were stripped of their fundamental human rights, including the right to worship freely and openly. Despite their harsh conditions, this group of people, led by Sheikh Yusuf of Makassar (a resistance leader, Islamic scholar and exile to the Cape), met in secret to worship. Although it probably did not occur regularly, these gatherings played a crucial role in preserving their faith and sense of belonging. These meetings are considered the earliest form of a madrasah system in South Africa. Innovation at the southern tip of Africa A madrasah is a Muslim school where learners are taught the teachings of Islam and the Qur'an from a young age. The Qur'an is regarded as the literal word of God, revealed in Arabic to the Prophet Muhammad (peace be upon him). It is important for Muslims to learn to read, write and understand this language. The madrasah is thus the place where Allah is always honoured, and where His word and instructions are taught as a guidance for Muslim life. In South Africa, madrasahs did not only serve as centres for religious education and resistance against slavery, colonialism and apartheid, but also played a major role in language development, particularly in the creation and preservation of Arabic Afrikaans. This refers to a unique form of written Afrikaans using the Arabic script – at first glance, it looks like Arabic, but when read aloud, Afrikaans is clearly heard. This unique writing style also reflects the intellect and innovation of the Muslim slaves who, according to Davids, used a kind of 'innovative orthographic engineering' to transcribe Afrikaans using Arabic letters. This was possible because many of the Muslim slaves, originating from the East, were already familiar with the Arabic alphabet and how it had been adapted for other languages. Arabic Afrikaans as language of liberation Using Arabic letters to write languages other than Arabic is not unique to South Africa. Tuan Guru, founder of the first recognised madrasah and the first imam (Muslim cleric) in South Africa, used the Arabic script to write in Malay through a process known as Ajami. This practice was continued by others, including Abu Bakr Effendi, who is known for writing the first translated religious text in Afrikaans, Bayaan-ud-Din ('Explanation of the religion'), in Arabic Afrikaans. As Cape Muslims increasingly spoke Afrikaans (Cape Dutch) instead of Malay, the Arabic script had to be adapted to capture uniquely Afrikaans sounds, hence the development of this exceptional writing tradition. In the context of the madrasah system, Arabic Afrikaans can also be seen as a form of cultural and linguistic resistance. Under Dutch and British rule, Cape Muslims were marginalised, and their identities suppressed. Through Arabic Afrikaans, this community cleverly linked their faith with their everyday language. In doing so, they helped transform Dutch – originally used as a colonial tool of oppression – into a new language and a form of empowerment and cultural preservation. Davids attributes the birth and development of the Arabic Afrikaans literary form in South Africa to a strong and well-organised madrasah system, which is still active today. Toelies in Salt River As a brown Muslim child in Salt River, Cape Town, during the late 1970s, I myself was part of this system. My grandfather, Mogamat Yusuf Isaacs (whom we called 'Boeia'), was my khalifa, or madrasah teacher, and applied the teachings and memorisation of the Qur'an very strictly. The words had to be learnt and pronounced correctly, as mistakes could alter the meaning of God's message. Mistakes were often met with harsh discipline. Additionally, we had to learn to toelies (write) in Arabic. That said, it wasn't all fearsome. If you knew your 'les' – reciting verses from the Qur'an or other teachings – you'd be rewarded with a sweet treat! Interestingly, many kitabs (holy books) were written in Roman script, but spelt using Afrikaans phonetics, such as Biesmiella(h) instead of Bismillah. Kaaps Afrikaans sounds – like the 'oe' in 'boem' (boom) and the 'ie' in 'gie' (gee) – were strongly influenced by the Arabic vowel sounds bouwa/kasrah (for the 'ie' sound) and dappan/domma (for the 'oe' sound). After my grandfather passed away, I had to take over the madrasah, thereby continuing the process of knowledge transfer. Little did I know that decades later I would share even more knowledge, thanks to the Afrikaans Language Museum and Monument's competitions and workshops, where I now can introduce the wonder of Arabic Afrikaans to young and old people from all backgrounds, through madrasah-style classes. The fact that this institution promotes a true reflection of the origins of Afrikaans is heartwarming. By focusing on deconstructing Afrikaans as a so-called 'white man's language' and showcasing its diverse origins, the institution succeeds in presenting Afrikaans as an inclusive language. This fosters understanding and healing, something I deeply experience among the excited participants of the Arabic Afrikaans workshops. DM