By Sohail Daulatzai
“The similar uprising, an analogous impatience, a similar 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 state 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 the same Pan-African sentiment within the music “K.O.S. (Determination)”: “The African diaspora represents energy in numbers, an immense cannot shut eye forever.”
Linking discontent and unrest in Harlem and l. a. to anticolonial revolution in Algeria, Egypt, and somewhere else, Black leaders within the usa have usually regarded to the anti-imperialist activities and antiracist rhetoric of the Muslim 3rd international for thought. In Black superstar, Crescent Moon, Sohail Daulatzai maps the wealthy, shared background among Black Muslims, Black radicals, and the Muslim 3rd global, displaying how Black artists and activists imagined themselves no longer as nationwide minorities yet as a part of a world majority, hooked up to bigger groups of resistance. Daulatzai lines those interactions and alliances from the Civil Rights stream and the Black strength period to the “War on Terror,” putting them inside of a broader framework of yankee imperialism, Black id, and the worldwide nature of white oppression.
From Malcolm X and Muhammad Ali to modern artists and activists like Rakim and Mos Def, Black big name, Crescent Moon finds how Muslim resistance to imperialism got here to occupy a relevant place in the Black radical mind's eye, supplying a brand new viewpoint at the political and cultural heritage 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
Terms such as Asiatic, Asian Black nation, Afro-Asiatic Black man, and Asiatic Black man were constantly and consistently deployed to provide an alternative genealogy for Black peoples in America, one that respatialized Black identity without exclusively looking at Africa as the site for the recuperation, recovery, and reconstitution of Black history. Central to this vision of Blackness was the role of the Muslim Third World, whose broader geography, which included the Middle East, was also employed by the NOI within its construction of Black identity.
42 Through the signiﬁcance and inﬂuence of Malcolm X and the Nation of Islam, Mecca, as well as the larger Muslim Third World, became a symbolic center for reorienting Black identities in the era of decolonization. Through conversion and a reclamation of history and destiny, Black Muslims built upon the rich resource of anticolonial deﬁance that was part and parcel of the era, a fabric of resistance that brought Black Islam, the Muslim Third World, and Afro-diasporic radicalism together to challenge white world supremacy.
In imagining Black liberation beyond the United States, the Nation of Islam internationalized the fate of Black peoples, placing their struggles ﬁrmly within the massive global resistance to white supremacy that was taking place. In fact, as countries throughout the Third World struggled for national liberation, the language of nationhood became a powerful trope in the era of decolonization, serving as a potent organizing principle for resistance and a platform for self-determination. The Nation of Islam also tapped into this vein of nationalist sentiment, using the language of “the nation” to harness and provide a vehicle for centuries of Black longing for freedom.