By Patrick D. Bowen
A background of Conversion to Islam within the usa, quantity 1: White American Muslims earlier than 1975 is the 1st in-depth learn of the hundreds of thousands of white americans who embraced Islam among 1800 and 1975. Drawing from little-known records, interviews, and infrequent books and periodicals, Patrick D. Bowen unravels the advanced social and non secular components that resulted in the emergence of a wide selection of yank Muslim and Sufi conversion movements.
While a number of the extra admired Muslim and Sufi converts—including Alexander Webb, Maryam Jameelah, and Samuel Lewis—have acquired recognition in prior experiences, White American Muslims sooner than 1975 is the 1st publication to focus on formerly unknown yet vital figures, together with Thomas M. Johnson, Louis Glick, Nadirah Osman, and T.B. Irving.
Patrick D. Bowen, Ph.D. (2013), college of Denver-Iliff institution of Theology Joint Ph.D. application, is the writer of over a dozen articles and booklet chapters at the historical past of non-Christian non secular groups within the United States.
Academic libraries, experts, practitioners, and knowledgeable laymen attracted to conversion to Islam, Islam within the usa, and sleek Sufism. Libraries and experts attracted to American faith and smooth esotericism.
"A solid publication, recommended."
Mark Sedgwick, 25 August 2015
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Additional info for A History of Conversion to Islam in the United States: White American Muslims Before 1975
For an excellent introduction to the phallic and other ‘oriental’ religion theories circulating in the early nineteenth century, see Joscelyn Godwin, The Theosophical Enlightenment (Albany: State University of New York Press 1994). 65 English, Grounds, 63. , 64–67. 67 Again, see Godwin, Theosophical Enlightenment. 68 English, Grounds, 67. 69 English is referring to the Islamic hadith system. 70 English, Grounds, 70. 42 chapter 1 witnesses of Muhammad and the original Muslim community) as proof of early actions of Muhammad.
The fact that immigration played a significant role in these conversions also meant that the converts’ backgrounds and views on Islam would be largely determined by the backgrounds and views that predominated in the immigrant community at any given period. This situation helps explain the differences between, for example, the backgrounds and views of converts in the 1930s, when most immigrants were working class and had little concern for Pan-Islamic movements, and those of converts in the 1970s, when a large percentage of immigrants were college-educated and many were supportive of Pan-Islamic ideas.
28 Allison, Crescent, 120–26. ’ The meaning of ‘renegade’ and ‘turned Mahometant’ were clear. 29 In all these meanings—which could be employed simultaneously—the convert’s social commitments, whether they be religious, secular, or political, were understood as having changed. However, the wording of ‘took the turban,’ although surely understood by many as basically equivalent to the other terms for converting to Islam, was the phrase that was least connected to a person’s social commitments and internal motives.
A History of Conversion to Islam in the United States: White American Muslims Before 1975 by Patrick D. Bowen