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

By Manning Marable, Hishaam D. Aidi

The severe Black reports sequence celebrates its fourth quantity, Black Routes to Islam. The series, under the overall supervision of Manning Marable, features readers and anthologies analyzing tough 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 larger floor: The typhoon Katrina hindrance, 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 various 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 activities, tune and pop culture, gender dynamics, family members among African american citizens and Muslim immigrants, and the racial politics of yankee Islam with the continued warfare in Iraq and the US’s deepening involvement within the Orient.

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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. 5 percent. 1 percent. 19 While these changing demographics meant many different things to different groups in the region, to the West’s travelers, it appeared that Palestine was becoming more Western and, by extension, more modern. Many African American travelers saw Jewish return to Palestine, especially in the wake of World War II, as the just solution to racial terror.

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. By the time of Brooks’s travel narrative, Jewish Zionists had begun establishing colonies in Palestine.

Here we come to a critical failing that virtually compels Asante to projection. He essentially equates whiteness with Arabness and then goes on to assume that the two function identically. This is designed to give the impression that any Arab supremacy in the Arab world would have to have the same effect on blacks as white supremacy had in America, namely that of relegating blacks to a negative, inferior category made inescapable by their skin color. In fact, however, the attempt by the Umayyads (the first Muslim dynasty) in the first/seventh century to perpetuate a system that reduced non-Arabs to second-class citizenship failed.

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