Muslim Cool: Race, Religion, and Hip Hop in the United States, by Su’ad Abdul Khabeer

Blackburn, Hayley

doi:10.1080/00064246.2019.1548061

Cited by 2 publications

(2 citation statements)

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“…Although race is often considered a primary identity that structures social, economic, and political outcomes within the United States, within post-9/11 U.S. society, Muslim identity also structurally impacts aspects of life such as policing, surveillance, and professional opportunities (Abdul Khabeer 2016;Beydoun 2018;Kashani 2023;Peek 2004;Santoro and Azab, 2015;Scheitle and Ecklund, 2020;Selod and Embrick, 2013). It is important to understand the relationship between religion and race, and the effects it may have on U.S. Black Muslims.…”

Section: Religion and Black Identitymentioning

confidence: 99%

How American Am I?

Ferguson

2024

Du Bois Rev.

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Much sociological attention has focused on Black identity within the United States. Less attention, however, has been given to understanding how immigrant and native-born streams of U.S. Black Muslims articulate American identity. In this study I ask: how do second-generation Black American Muslims and indigenous Black American Muslims compare in the ways they narrate connections among race, American identity, and Islam? Using data from thirty-one in-depth interviews with Black Muslims living in Houston, TX, I find that racial double-consciousness complicates American identity for respondents. While indigenous Black American respondents critique racist U.S. histories and structural inequities, I argue that in certain spaces Muslim identity reinforces American identity. For second-generation respondents, however, American identity is reinforced through embracing immigrant status. This study extends Du Boisian double-consciousness by making a case for “layered double-consciousness.” I argue that layered double-consciousness better explains how Black Muslims perceive their racial, religious, and national identities across macro levels within the context of the United States and meso levels within the Muslim American community.

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Section: Religion and Black Identitymentioning

confidence: 99%

How American Am I?

Ferguson

2024

Du Bois Rev.

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“…44Muslims’ antiracist activists often invoke this verse, including within the Muslim American community, where Arab and South Asian Muslim immigrants often denigrate the practices of their African American co‐religionists as not “real Islam” (Abdul Khabeer, 2016). For their part, Black theologians concerned with exposing the false universalism of immigrant norms argue for the liberating potential of Islamic universalism correctly grasped (Jackson, 2009).…”

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confidence: 99%

Can there be a Godly ethnography? Islamic anthropology, epistemic decolonization, and the ethnographic stance

Moll

2023

American Anthropologist

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Can there be a Godly ethnography? This article explores how the epistemic entailments of this question trouble our taken‐for‐granted notions about what decolonizing anthropology demands. Disciplinary decolonization aims at more‐just futures through interrogating Eurocentric ways of knowing and approaching marginalized histories and perspectives as good to think with, not merely about. I argue that far from being a radical challenge, such decolonizing calls are internal to a secular liberal anthropology. The ethical norms they embed take paradigmatic form in the ethnographic stance and its imperative to take difference seriously as a way toward self‐transformation. This stance needs to itself be provincialized as belonging to secular traditions of critical inquiry and their attendant emancipatory politics. By contrast, a Godly ethnography, as put forth in the 1980s call for an “Islamic anthropology” by some Muslim scholars working within a broader Islamization of knowledge movement, is a more radical challenge to the discipline. Here, the study of human differences is oriented neither towards self‐determination nor solidarity but towards divine devotion. Indeed, Islamic anthropology's transcendent telos is difficult to reconcile with the secular ethic of “taking seriously” motivating call for epistemic decolonization. This difficulty necessitates more‐carefully disentangling the question of disciplinary decolonization from political liberation, asking what happens the day after epistemic decolonization.

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Muslim Cool: Race, Religion, and Hip Hop in the United States, by Su’ad Abdul Khabeer

Cited by 2 publications

References 0 publications

How American Am I?

How American Am I?

Can there be a Godly ethnography? Islamic anthropology, epistemic decolonization, and the ethnographic stance

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