By Manning Marable, Hishaam D. Aidi

The serious Black stories sequence celebrates its fourth quantity, Black Routes to Islam. The series, under the overall supervision of Manning Marable, features readers and anthologies studying not easy themes in the modern black experience--in the U.S., the Caribbean, Africa, and around the African Diaspora. Previously released within the sequence are Transnational Blackness, Racializing Justice, Disenfranchising Lives: The Racism, felony Justice, and legislation Reader (September 2007) and Seeking larger floor: The typhoon Katrina drawback, Race, and Public coverage Reader (January 2008).

Celebrating the fourth quantity of

CRITICAL BLACK STUDIES

Series Editor: Manning Marable

The authors incorporated 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 subsequent chapters probe Islam’s function in city social pursuits, song and pop culture, gender dynamics, kinfolk among African american citizens and Muslim immigrants, and the racial politics of yank Islam with the continuing conflict in Iraq and the US’s deepening involvement within the Orient.

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Extra info for Black Routes to Islam (Critical Black Studies)

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19 In sum, one must ask why the history of race relations in the United States should be the only prism through which his (and others’) statements can be viewed. 20 The insinuation, however, that such attitudes emerged from the same place psychologically and implied the same all-encompassing social and political reality as that created by white Americans stems more from imagination than from fact. S. Civil Rights Movement, a black man appeared in Cairo after the sacking of Baghdad by the Mongols and claimed to be a member of the ‘Abbâsid House.

Jones left for Jerusalem in 1897. Like Seaton’s Promise, Jones’s travel account represents Palestine through orientalist tropes: “There is nothing beautiful about the little city Joppa. The streets are narrow and not as clean as they ought to be, and full of Arabs, Turks, Bedouins, donkeys, and camels” (71). The conflation of the native with the natural—people with animals—was a staple of orientalist travel literature. 18 Brooks was a Pan-Africanist born in Maryland. During the first half of the 1920s, Brooks served as the bishop of West Africa who contributed to the construction of Monrovia Normal and Industrial College in Liberia.

His message is essentially that Islam inherently promotes an Arab supremacy that is no less preconscious, pernicious, and injurious to blacks than the white supremacy of the West. Asante insists that the Arabs have structured Islam in such a way that nonArabs (read, Blackamericans) are forced to accept the inherent superiority of Arab idiosyncrasies and presuppositions. , the primacy of Arabic among Muslims); Hajj, or pilgrimage to Mecca; the qiblah, or the direction in which Muslims must turn when offering ritual prayers; the doctrine that Muhammad was the last prophet; and customs such as dress that were informed by a specifically Arab culture.

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