By Steven Barboza
American Jihad is the one renowned book available concerning the spiritual event of Muslims, both black and white, in the US. With over one billion devoted around the world, and over six million in the usa by myself, Islam is the world's fastest-growing faith. in truth, the inhabitants of American Muslims surpasses the club of many mainline Protestant denominations. despite the fact that, the media's depiction of Muslims in the US usually stops short of any genuine exam and opts in its place to cover basically the sensational, difficult aura of Louis Farrakhan, who leads the kingdom of Islam, or the violence of a few of the extra extremist Muslims. American Jihad dispels these prominent yet dangerously misleading stereotypes and is the 1st booklet to take a major and inclusive method of exploring how the Muslim religion is embraced and practiced in the United States. Like many African-Americans of his new release, writer Steven Barboza was once affected profoundly via Malcolm X and converted from Catholicism after analyzing the Autobiography. In American Jihad, he features a myriad of devoted Muslims who come from many varied walks of lifestyles from a overseas policy advisor of Richard M. Nixon's, to a blond Sufi, to an AIDS activist, etc. In American Jihad, you'll listen from a few of the most well-known American Muslims after Malcolm X, including Louis Farrakhan, Kareem Abdul Jabar, Attallah Shabazz (Malcolm X's daughter), and the previous H. Rap Brown. Steven Barboza does for Islam what Studs Terkel has done for race relations.
"At a time while Muslims and plenty of non-Muslims look decided to painting Islam because the world's biggest lunatic fringe, Barboza deals a humane, a lot wanted alternative."
--The Village Voice.
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Additional resources for American Jihad: Islam After Malcolm X
At the same time, the Black woman in slavery remained beyond the pale of civil-rights or legal protection, and coexistent with the antimiscegenation laws in the Southern states was the legalization of her rape. On the morning of the second day we came to the paper by Thavolia Johnson of Purdue University on Black females and the slave narratives. All attention was focused on the female experience under slavery, about which, we were informed, we knew virtually nothing. Nothing. In examining the narratives, almost all of which were written by men, in seeking clues to the female expression, we hear in a new way the words of the ancient survivor who in the thirties was interviewed by a researcher under the auspices of the WPA.
But we do not yet have the record of woman's Page 4 self-conscious articulation of her survival. "All silence has meaning," Adrienne Rich wrote. 2 The articulation is coming, and in the final instance it will determine the theoretical and practical limits of the female experience. The women whose labor produced this conference are, above all else, lovers: of race, of children, of Black men, of each other. One was struck by the displays of affection incorporated into the everyday work of the conference, of woman's embrace of woman, of the sustained applause of collective solidarity transcending racial bounds so that I too was welcomed, my labor cherished, my personhood acknowledged.
It has been about the business of naming itself, of breaking silence, of creating a cultural matrix from which to articulate the meaning of woman's experience. It has challenged both the patriarchal and class relations of property which for so long have determined woman's destiny. Women of all races and national origins have inscribed its purposes. Its quintessential demand has been for equality. In claiming equality with men, feminists in the last half of the twentieth century have begun to allow us to see women as a force coequal with men across the historical terrain.
American Jihad: Islam After Malcolm X by Steven Barboza