By Manning Marable, Hishaam D. Aidi
The severe Black stories sequence celebrates its fourth quantity, Black Routes to Islam. The series, under the overall supervision of Manning Marable, features readers and anthologies reading hard themes in the modern black experience--in the us, the Caribbean, Africa, and around the African Diaspora. Previously released within the sequence are Transnational Blackness, Racializing Justice, Disenfranchising Lives: The Racism, legal Justice, and legislation Reader (September 2007) and Seeking better floor: The typhoon Katrina obstacle, Race, and Public coverage Reader (January 2008).
Celebrating the fourth quantity of
CRITICAL BLACK STUDIES
Series Editor: Manning Marable
The authors integrated during this quantity discover assorted dimensions of the greater than century-long interplay among Black the USA and Islam. beginning with the nineteenth century narratives of African American tourists to the Holy Land, the next chapters probe Islam’s position in city social routine, song and pop culture, gender dynamics, family among African americans and Muslim immigrants, and the racial politics of yankee Islam with the continuing conflict in Iraq and the US’s deepening involvement within the Orient.
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Additional resources for Black Routes to Islam (Critical Black Studies)
Moreover, these complexities speak to the critical need to locating the Arab/Islamic world and the question of Palestine in African American political and intellectual thought. Locating Palestine in Pre-1948 31 Notes 1. Richard Wright, The Color Curtain: A Report on the Bandung Conference (Cleveland: World Publishing Company, 1956). 2. Wright’s trip to Bandung was partially funded by the American Congress for Cultural Freedom, an organization later shown to be a front for the CIA and State Department.
For on the one hand, it was primarily this dimension of Blackamerican Islam that thrust it into competition with the Black Church and other Blackamerican movements. At the same time, it was this dimension of Blackamerican Islam that was neither understood nor appreciated by the masses of immigrant Muslims who came to monopolize the authority to define a properly constituted Islamic life in the United States post-1965. In the face of this new, immigrant authority, ostensibly grounded in the supertradition of historical 36 Black Routes to Islam Islam, Blackamerican Muslims found themselves unable to address their realities in ways that were likely to prove effective in an American context or be recognized as Islamic in a Muslim one.
The spread of Islam among Blackamericans did not follow any of the patterns familiar to Islam in other parts of the world: it was not the result of immigration, conquest, or the efforts of traveling Sufis. The rise of Islam among Blackamericans owes its impetus to a masterful feat of appropriation via the vehicle of Black Religion. The early Blackamerican “Islamizers,” for example, Noble Drew Ali and the Honorable Elijah Muhammad, enlisted Islam not only as a strictly religious expression but as a basis for developing an alternative modality of American Blackness.