By Manning Marable, Hishaam D. Aidi
Starting with nineteenth century narratives of African American tourists to the Holy Land, the subsequent chapters probe Islam's position in city social events, track and pop culture, family among African american citizens and Muslim immigrants, and the racial politics of yankee Islam with the continued conflict in Iraq.
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Html#sources1. 20. See Ilan Pappe, A History of Modern Palestine: One Land, Two Peoples (Cambridge, UK: Cambridge University Press, 2004). 32 Black Routes to Islam 21. See, for example, Nikihl Singh, Black is a Country. For a story of the Negritude movement, see Brent Hayes Edwards, The Practice of Diaspora (Cambridge: Harvard University Press, 2003). S. Foreign Affairs, 1935–1960 (Chapel Hill: University of North Carolina Press, 1996). 22. Carolyn Bagley, My Trip Through Egypt and the Holy Land (New York: Grafton, 1928), 187.
22 Nationalist Black Orientalism: Molefi Asante There are at least three types of Black Orientalism: Nationalist, Academic, and Religious. All three impugn the relationship between Blackamericans and historical Islam. 26 The purpose of these works was to lay out the aims, ideological underpinnings, and practical methodology for an approach to historical, cultural, and sociological studies that viewed the world, especially the African world, from the perspective of Africa and Africans rather than from the dominant Eurocentric perspective that claimed objectivity and universality.
But if the ability to “force and punish” was the primary means by which language spread, Turkish should have wiped out Arabic in all the areas of the Middle East over which the Ottomans ruled for almost half a millennium. And if prestige and usefulness were really marginal as incentives, what accounts for the existence in places as far removed from the Arabs as China, Russia, or Siriname of Muslim populations who continue to learn the language and who pride themselves on their ability to do so?