Black Crescent

Gómez, Michael A.

doi:10.1017/cbo9780511802768

Cited by 176 publications

(2 citation statements)

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“…17 And because these peoples possessed some of the divine germ, all non-whites, including Latina/os, were considered "Original Man." 18 Whites, in this narrative, had been sent to live in Europe, and, like in the Moorish Science Temple doctrine, all non-European land was "Asia," with all non-Europeans being "Asiatic." Along with this narrative, the Nation of Islam also told followers that Native Americans were exiled to the Americas from Asia 16,000 years ago -around 10,000 years prior to the genetic-engineering project -due to breaking a religious law, but remained true Muslims.…”

Section: Moors Indians Asiaticsmentioning

confidence: 94%

U.S. Latina/o Muslims Since 1920: From “Moors” to “Latino Muslims”

Bowen¹

2013

Journal of Religious History

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This article provides a historical overview of the development of the U.S. Latina/o Muslim community. U.S. Latina/os have been converting to Islam since the 1920s. Early converts were primarily found in African‐American‐majority Islamic communities, though there were some others who entered Islam through ties to Muslim immigrants. In both cases, the U.S.'s racist social system had brought the two communities together. In New York City during the 1970s, however, a group of around a dozen Latina/o Muslims felt that neither the African‐American‐majority nor the immigrant‐majority communities sufficiently addressed Latina/os' particular culture, languages, social situations, and contributions to Islamic history. To correct this, they created the first known U.S. Latina/o Muslim organisation, the Alianza Islamica, a group which fostered a “Latino Muslim” identity. Since that time, due to the growing numbers of U.S. Latina/o Muslims, as well as a tendency to foster ties with Latina/o Muslims in countries outside of the U.S., U.S. Latina/o Muslims are more and more adopting the “Latino Muslim” identity, which is now being promoted by several organisations and prominent leaders.

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Section: Moors Indians Asiaticsmentioning

confidence: 94%

U.S. Latina/o Muslims Since 1920: From “Moors” to “Latino Muslims”

Bowen¹

2013

Journal of Religious History

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“…Although they had encountered West Africans as free men and women in Seville, and were aware of the difficulties involved in shipping slaves from Africa to Atlantic settlements, they knew it was feasible and had the potential to be profitable. 88 Moreover, they had direct experience of the fact that the use of West African slaves could ensure the survival of a colony and had the potential to make factories and plantations increasingly profitable over the long term. Buying, owning and selling slaves first-hand would have surely shaped the English merchants' views of racial difference -not only in terms of defining the African slave as the 'other', but in terms of self -definition.…”

Section: Heather Daltonmentioning

confidence: 99%

‘Into speyne to selle for slavys’: English, Spanish, and Genoese Merchant Networks and their Involvement with the ‘Cost of Gwynea’ Trade before 1550

Dalton¹

2012

Brokers of Change

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In 1541, Roger Barlow, an English merchant who had traded with Spain's Atlantic settlements from Seville in the 1520s, presented Henry VIII with a cosmography containing his personal account of the Rio de la Plata, inserted into an English translation of the 1519 edition of the Suma de Geographia by Martin Fernandez de Enciso. Despite the fact that both men had been involved in the buying and selling of West African slaves, Barlow translated Enciso's short description of the slave markets in Guinea without comment. This chapter explores how the trading network of English, Spanish and Genoese merchants Barlow belonged to had traded in slaves and associated products, such as pearls and sugar, since the 1480s. In doing so, they were instrumental in linking the ‘Guinea of Cape Verde’ to the wider Atlantic world.

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Black M uslims ( A frican A merican M uslims)

Diamant

2015

The Wiley Blackwell Encyclopedia of Race, Ethnicity, and Nationalism

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The history of black Muslims in North America predates the founding of the United States; it begins with a minority of black slaves who were Muslims. While very few descendants of black Muslim slaves appear to have practiced Islam as adults, the presence of black Muslims in northern American cities would grow in the early twentieth century through efforts of the foreign missionary Ahmadiyyah movement and two indigenous groups, the Moorish Science Temple of America and the Nation of Islam. These groups were able to convince African Americans that Islam was free of racism and a better fit for them than Christianity. In 1975, after the death of the Nation of Islam's long‐time leader Elijah Muhammad, his son Wallace Mohammed moved the organization closer to Sunni Islam and changed its name to the World Community of Islam. In 1978 Louis Farrakhan reconstituted the Nation of Islam, bringing back the original theology.

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Black Crescent

Cited by 176 publications

References 0 publications

U.S. Latina/o Muslims Since 1920: From “Moors” to “Latino Muslims”

U.S. Latina/o Muslims Since 1920: From “Moors” to “Latino Muslims”

‘Into speyne to selle for slavys’: English, Spanish, and Genoese Merchant Networks and their Involvement with the ‘Cost of Gwynea’ Trade before 1550

Black M uslims ( A frican A merican M uslims)

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