Black Star, Crescent Moon: The Muslim International and by Sohail Daulatzai

By Sohail Daulatzai

“The similar uprising, a similar impatience, an analogous anger that exists within the hearts of the darkish humans in Africa and Asia,” Malcolm X declared in a 1962 speech, “is present within the hearts and minds of 20 million black humans during this kingdom who've been simply as completely colonized because the humans in Africa and Asia.” 4 many years later, the hip-hop artist Talib Kweli gave voice to an analogous Pan-African sentiment within the tune “K.O.S. (Determination)”: “The African diaspora represents power in numbers, an immense cannot shut eye forever.”

Linking discontent and unrest in Harlem and la to anticolonial revolution in Algeria, Egypt, and in different places, Black leaders within the usa have often seemed to the anti-imperialist pursuits and antiracist rhetoric of the Muslim 3rd global for proposal. In Black superstar, Crescent Moon, Sohail Daulatzai maps the wealthy, shared background among Black Muslims, Black radicals, and the Muslim 3rd international, exhibiting how Black artists and activists imagined themselves no longer as nationwide minorities yet as a part of an international majority, hooked up to bigger groups of resistance. Daulatzai lines those interactions and alliances from the Civil Rights flow and the Black energy period to the “War on Terror,” putting them inside of a broader framework of yankee imperialism, Black identification, and the worldwide nature of white oppression.

From Malcolm X and Muhammad Ali to modern artists and activists like Rakim and Mos Def, Black celebrity, Crescent Moon unearths how Muslim resistance to imperialism got here to occupy a significant place in the Black radical mind's eye, delivering a brand new point of view at the political and cultural background of Black internationalism from the Fifties to the current.

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Additional info for Black Star, Crescent Moon: The Muslim International and Black Freedom beyond America

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The assumptions acted on at home are the assumptions acted on abroad, and every American Negro knows this, for he, after the American Indian, was the first “Viet Cong” victim. We were bombed first. How, then, can I believe a word you say, and what gives you the right to ask me to die for you? ” So read the draft card for Malcolm X upon his induction into the Korean War. Malcolm didn’t burn his draft card, as many would later. Instead, he used it as his declaration of independence. ” As the Cold War hysteria raged throughout the United States, Malcolm declared his allegiance.

E. B. Du Bois, Shirley Graham, Paul Robeson, Claudia Jones, Benjamin Davis, the Council on African Affairs, and numerous others, Malcolm X continued to cultivate this ideological ground of deeply left critique, shining light on a landscape of rebellion and a geography of power that would indelibly influence Black radical thought. S. security state interpreted international, national, and even local concerns through the lens of the Cold War, Black and Third World peoples sought to seize the terrain and argue for colonial and working peoples’ control of their resources and rights, their land and their labor, and ultimately their destinies.

This portrayal also assumes that after Hajj and Malcolm’s embrace of “orthodox” Islam, he refrained from talking about race and became a color-blind universalist in the tradition of a supposed “true” Islam. Both of these assumptions ignore the fact that prior to making his pilgrimage to Mecca and while with the Nation of Islam, Malcolm was deeply engaged in global affairs and the decolonizing Third World. In fact, Malcolm made his first trip to the African and Arab world in 1959, was deeply affected by the assassination of Patrice Lumumba, met with Fidel Castro in Harlem, supported Gamal Abdel Nasser of Egypt and his defiant stand against the colonial powers, was vocal about the Mau Mau rebellion in Kenya and the Vietnamese victory at Dien Bien Phu, and made numerous references not only to Third World national liberation struggles but also to the historic Bandung Conference in 1955, all while he was still in the Nation of Islam.

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