Black Routes to Islam (Critical Black Studies) by Manning Marable, Hishaam D. Aidi

By Manning Marable, Hishaam D. Aidi

The severe Black experiences sequence celebrates its fourth quantity, Black Routes to Islam. The series, under the final supervision of Manning Marable, features readers and anthologies interpreting 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, felony Justice, and legislations Reader (September 2007) and Seeking greater floor: The storm Katrina trouble, Race, and Public coverage Reader (January 2008).

Celebrating the fourth quantity of


Series Editor: Manning Marable

The authors incorporated during this quantity discover varied dimensions of the greater than century-long interplay among Black the US 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 events, tune and pop culture, gender dynamics, kin among African american citizens and Muslim immigrants, and the racial politics of yankee Islam with the continuing struggle in Iraq and the US’s deepening involvement within the Orient.

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However, as facts on the ground challenged this hopeful vision and as racial politics in the United States changed, African American relationships to Zionism and modernism were transformed. By the 1920s, the context for African American travel narratives had dramatically changed. In the wake of the imperial World War I, the British and French empires expanded their reach in the Middle East. Moreover, the Zionist movement gained momentum by the outcomes of the war, as many Zionist Jews fought on behalf of the British army in Palestine.

Powell develops authority as an orientalist narrator while also locating racism and violence at the center of Western imperialism. He therefore embraced Zionism as representative of a new modernism within a primitive landscape. As he describes his interaction with “the Zion movement” in Tel-Aviv, for example, he represents Jewish settlements in terms of modernity—the neighborhoods’ technology, cleanliness, and civility: “The Zion movement, one of the most significant in the world today, is made up of Jews in all parts of the world, some of whom are moving back to Palestine to live the remainder of their lives.

From Black Religion to Historical Islam The history of Islam among Blackamericans begins, for all intents and purposes, in the early twentieth century, with the marriage of Islam and Black Religion. Black Religion, however, should not be understood to constitute a distinct religion per se but rather as a religious orientation. It has no theology or orthodoxy, no institutionalized ecclesiastical order and no public or private liturgy; it has no foundational documents, like the Bible or the Baghavad Ghita, and no founding figures like Buddha or Zoroaster.

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