Download A History of the Nation of Islam: Race, Islam, and the Quest by Dawn-Marie Gibson PDF

By Dawn-Marie Gibson

The free up of the Federal Bureau of Investigation's huge archive of surveillance records, interviews, and firsthand debts has made it attainable to bare the reality in the back of the myths and misperceptions concerning the state of Islam. This complete source catalogues the days, areas, and other people that formed the philosophies from its youth via to its current incarnation.

The definitive resource at the topic, A heritage of The kingdom of Islam: Race, Islam, and the search for Freedom attracts on over a dozen interviews, besides archival and rarely-used resources. The publication departs from the standard "Malcolm X-centric" therapy of the topic, and as a substitute examines the early management of Fard Muhammad, demanding situations traditional perspectives on Malcolm X, and explores the current day inner politics of the circulation publish Louis Farrakhan's retirement.

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The Nation’s growth in the 1950s coincided with Malcolm X’s rise within the group. Marable notes that during the 1950s Malcolm X established temples in Boston, Philadelphia, Harlem, and Atlanta as well as neighboring states. 31 The demographics of the Nation’s membership altered significantly in the late 1950s and early 1960s. In its formative years, Erdmann Beynon had characterized the Nation’s converts as typically middle-aged migrants. However, by the late 1950s the Nation’s membership had become predominantly young.

44 Louis Walcott followed in Malcolm’s footsteps in 1953 when he and his wife accepted membership in the NOI. Unlike Malcolm, Walcott experienced a stable childhood. He had the benefit of formal education and had embarked on a career as a calypso singer prior to joining the NOI. 45 Walcott, however, did not enjoy the same prestige that Malcolm did in the NOI. He ministered in the Boston temple of the NOI and, while his work brought about an increase in NOI membership in Boston, Walcott’s achievements paled in light of Malcolm’s.

6 In Chicago, his brother Kalat Mohammed strongly refuted the notion that Fard had appointed Elijah to succeed him. Part of the disagreement between Elijah and faction Building an Empire, 1934–1960 29 leaders resulted from a dispute over whether Fard was a prophet or God in person. Elijah appears to have taught his followers that Fard was a prophet up until around 1935. 7 In interviews with Sahib, Elijah noted that he was unsure what “great name” to assign Fard: He did not teach us that he was a prophet.

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