By Dawn-Marie Gibson
The free up of the Federal Bureau of Investigation's vast archive of surveillance records, interviews, and firsthand debts has made it attainable to bare the reality at the back of the myths and misperceptions in regards to the kingdom of Islam. This entire source catalogues the days, locations, and folks that formed the philosophies from its youth via to its current incarnation.
The definitive resource at the topic, A heritage of The state of Islam: Race, Islam, and the hunt for Freedom attracts on over a dozen interviews, besides archival and rarely-used assets. The publication departs from the standard "Malcolm X-centric" therapy of the topic, and as an alternative examines the early management of Fard Muhammad, demanding situations traditional perspectives on Malcolm X, and explores the current day inner politics of the stream submit Louis Farrakhan's retirement.
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Extra resources for A History of the Nation of Islam: Race, Islam, and the Quest for Freedom
As he steadily gained the confidence of his customers, Fard began to discuss with them their predicament in the United States. His criticism of whites, Christianity, and the church intrigued his listeners. Soon his customers began to invite their friends to hear the peddler teach them about their “natural” Islamic religion. Quickly the homes of locals became too small to house all those eager to hear the peddler. Despite the fact that many of his customers were welfare recipients, they managed to collectively finance the hiring of a small hall to host their sessions.
Rutherford, then leader of the Jehovah’s Witnesses and the literature of Freemasonry. Beynon, for example, records that Fard instructed his followers to purchase Rutherford’s writings. Further, William A. Maesen notes that there are several aspects of Rutherford’s philosophy that Fard’s NOI shared including their belief in the battle of Armageddon and the nonimmortality of souls. 14 The peddler taught his early listeners that both heaven and hell were conditions on earth and that the latter would ensnare whites who rejected Islam.
30 Poole, however, was not spared the worst effects of the Depression, and from 1929 to 1931 he and his young family existed on welfare. According to Clegg, joblessness led Poole to alcoholism and detachment from his family: Elijah’s struggle with joblessness in the late 1920s and early 1930s debilitated him emotionally. Like most other men, his self-esteem was inextricably tied to his ability to feed and take care of his wife and the children. The role of provider conferred both authority and responsibility, and lacking steady employment, Elijah felt as though he had failed to live up to this ideal of manhood.
A History of the Nation of Islam: Race, Islam, and the Quest for Freedom by Dawn-Marie Gibson