Texte remanié de: Diss. Ph. D.--Boston university. / Bibliogr. p. 277-284. Index.

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This thesis deals with the history, life cycle and doctrines of the Black Muslim social movement as a framework for the comparison of the beliefs of the Black Muslims and Orthodox Moslems. It has been hypothesized that the basic differences in the secular and religious doctrines of the Black Muslim social movement and Orthodox Moslems--such as anti-white attitudes, beliefs in Black superiority and white inferiority, and a disbelief in Heaven and Hell--are directly related to racial problems in the United States. Various concerns of the Black Muslim social movement (e.g. an independent economic and educational system) are seen as the means to achieve self-respect and self-determination and to remove stereotypes about Blacks in white American society.

Thèse de doctorat : Langue vivante d'anglais : Tours : 2008. / Titre provenant de l'écran-titre.

Thesis (M.A.)--West Virginia University, 2005. / Title from document title page. Document formatted into pages; contains vi, 52 p. Includes abstract. Includes bibliographical references (p. 50-52).

Thesis (Ph.D.)--Boston University Includes bibliographical references (leaves 384-390). Abstract: leaves [1-4]. Vita. Microfilm. s / The slow and painful progress of desegregation in America when seen in contrast with the dramatic successes the non-white peoples of Asia and Africa have experienced since World War II in their determination to be free of white supremacy, has markedly increased the frustrations and anxieties of America's Negro minority. There is a developing apprehension that it may come to pass that the American Negro will be the only people in the world still demeaned by racial subordination. The Black Muslims represent one organized reaction to continuing patterns of discrimination in the United States and to the white man's tendency to deprecate all non-white races and cultures. They also represent an extreme protest against Christianity for its failure to treat black and white Christians with equanimity. The study is designed: (1) to survey some characteristic defenses against the effects of race prejudice and discrimination in order to provide a perspective from which to evaluate the Muslim Movement; (2) to examine in detail the Black Muslims as a particular form of reaction to prejudice and discrimination in America; and (3) to assess the response-patterns of other Negro organizations and institutions towards the Muslim Movement and its modus vivendi. The data was collected over a span of four years by means of: (1) interviews with Muslim leaders and laymen, and with Negro leaders outside the Movement such as ministers, businessmen, politicians and educators; (2) participant observation involving hundreds of hours at Muslim temples, homes, lectures, etc.; (3) reports from interested persons and institutions across the country; (4) newspaper and magazine articles by and about Muslims; (5) tape recordings of Muslim speeches and addresses; (6) Muslim pamphlets, booklets, brochures, etc.; (7) Muslim dramatic productions, pageants and phonograph records. There are probably 100,000 Black Muslims in the United States, and the Movement is growing. There is a good deal of sympathy in the general Negro community for the Muslims, but only a relatively small number of Negroes are willing to abandon Christianity to become Muslims. Non-Muslims sympathetic to the Movement tend to concur in the belief that the white man is incapable of justice toward non-whites, and that he will never of his own accord live in a situation of equality with non-whites. Again, there is wide agreement that the white man has deliberately "written the Negro out of history"--refusing to recognize his contributions to Afro-Asian civilization and to the development of America. Negro intellectuals are least sympathetic to the Movement, and tend to discount it as a social force of any importance. Muslims are ambivalent toward the intellectuals. believing them to be most vulnerable to the white man's blandishments. The Movements is essentially an expression of the Negro lower class. A few college students are Muslims, and some Muslim ministers were formerly Christian pastors. Temples are located in the large industrial cities from Boston to San Diego and from San Francisco to Miami. Converts come from a wide variety of religious backgrounds--the Methodist, Catholic, Episcopal, Baptist and Congregational churches are all represented, as are various sects and cults. Many ex-Garveyites are Muslims. There is no apparent delinquency problem among Muslim children. The father is restored as head of the family. Notable success in rehabilitating ex-convicts, alcoholics and narcotic addicts is reported. Parochial schools are maintained by some temples. The Muslims anticipate the eventual destruction of the white man, and the re-establishment of the Black Man's civilization. They advocate non-violence except in self-defense, when the lex talionis is held to apply. Complete separation of the races--and a "United Front of Black Men" are fundamental precepts. The Black Muslims probably constitute a Moslem sect in spit of their doctrinal deviations. Some Muslim leaders have made the traditional pilgrimage to Mecca.

Thesis is submitted in partial fulfilment for the degree of Masters of Arts in Political Studies to the Faculty Humanities, School of Arts at the University of the Witwatersrand, Johannesburg, 2016 / Blackness has become a right to death that sees in death its almost essential property. The essence of blackness, its origin or its possibility, would be this right to death; but a death denuded of that ...sovereignty that gains from death its own sacrificial mastery ... and maintains itself in it. This is life as the work of death, a work born of fidelity to death, but death without transcendence (Marriot cited in Sexton 2015: 132). The advent of colonial modernity in South Africa marks the rupture of identity and being of Africans. That is, after the emergence of colonial modernity Africans cease to be Africans only but however they become black. Blackness becomes an object exclusion in the encounter with modernity. Blacks and by extension Africa is seen as being outside modern temporality inhabiting a zone of non-being and fungability. The encounter with modernity, without any doubt causes doubts in the Africans modes of existence or being and it is here that liberation and emancipatory movements/projects that have been initiated by blacks have sought to steer their lenses to try and liberate as well as understand how blacks can best live in modern conditions of racism or should there be any alternative to modern empty time. This study seeks to make an intervention, especially in South African Political studies, with concern to alternative political strategies that have not been take into consideration. [No abstract provided. Information taken from introduction]. / MT2017

Thesis (Ed.D.)--Teachers College, Columbia University, 1966. / Typescript; issued also on microfilm. Sponsor: David B. Austin, . Dissertation Committee: Robert A. Dentler. Includes bibliographical references (leaves 312-320).

Thesis advisor: Kyrah Daniels / Thesis advisor: Gustavo Morello / In many ways, college campuses represent a microcosm of the world where standards of whiteness are upheld and larger societal issues are recreated. Though American Muslim populations expand each year in the United States, few college campuses provide space for African Muslim women to fully express their spirituality and other aspects of their identities without compromise. This thesis examines how African Muslim women navigate belonging and dis-belonging in college. Additionally, it explores how African Muslim women use their triple consciousness to negotiate between their racial, cultural, religious, and gendered identities. / Thesis (BA) — Boston College, 2022. / Submitted to: Boston College. College of Arts and Sciences. / Discipline: Departmental Honors. / Discipline: Sociology. / Discipline: African & African Diaspora Studies.

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