Sally Howell – författare

Across North America, Islam is portrayed as a religion of immigrants, converts, and cultural outsiders. Yet Muslims have been part of American society for much longer than most people realize. This book documents the history of Islam in Detroit, a city that is home to several of the nations oldest, most diverse Muslim communities. In the early 1900s, there were thousands of Muslims in Detroit. Most came from Eastern Europe, the Ottoman Empire, and British India. In 1921, they built the nations first mosque in Highland Park. By the 1930s, new Islam-oriented social movements were taking root among African Americans in Detroit. By the 1950s, Albanians, Arabs, African Americans, and South Asians all had mosques and religious associations in the city, and they were confident that Islam could be, and had already become, an American religion. When immigration laws were liberalized in 1965, new immigrants and new African American converts rapidly became the majority of U.S. Muslims. For them, Detroits old Muslims and their mosques seemed oddly Americanized, even unorthodox. Old Islam in Detroit explores the rise of Detroits earliest Muslim communities. It documents the culture wars and doctrinal debates that ensued as these populations confronted Muslim newcomers who did not understand their manner of worship or the American identities they had created. Looking closely at this historical encounter, Old Islam in Detroit provides a new interpretation of the possibilities and limits of Muslim incorporation in American life. It shows how Islam has become American in the past and how the anxieties many new Muslim Americans and non-Muslims feel about the place of Islam in American society today are not inevitable, but are part of a dynamic process of political and religious change that is still unfolding.

Across North America, Islam is portrayed as a religion of immigrants, converts, and cultural outsiders. Yet Muslims have been part of American society for much longer than most people realize. This book documents the history of Islam in Detroit, a city that is home to several of the nation''s oldest, most diverse Muslim communities. In the early 1900s, there were thousands of Muslims in Detroit. Most came from Eastern Europe, the Ottoman Empire, and British India. In 1921, they built the nation''s first mosque in Highland Park. By the 1930s, new Islam-oriented social movements were taking root among African Americans in Detroit. By the 1950s, Albanians, Arabs, African Americans, and South Asians all had mosques and religious associations in the city, and they were confident that Islam could be, and had already become, an American religion. When immigration laws were liberalized in 1965, new immigrants and new African American converts rapidly became the majority of U.S. Muslims. For them, Detroit''s old Muslims and their mosques seemed oddly Americanized, even unorthodox.Old Islam in Detroit explores the rise of Detroit''s earliest Muslim communities. It documents the culture wars and doctrinal debates that ensued as these populations confronted Muslim newcomers who did not understand their manner of worship or the American identities they had created. Looking closely at this historical encounter, Old Islam in Detroit provides a new interpretation of the possibilities and limits of Muslim incorporation in American life. It shows how Islam has become American in the past and how the anxieties many new Muslim Americans and non-Muslims feel about the place of Islam in American society today are not inevitable, but are part of a dynamic process of political and religious change that is still unfolding.

Across North America, Islam is portrayed as a religion of immigrants, converts, and cultural outsiders. Yet Muslims have been part of American society for much longer than most people realize. This book documents the history of Islam in Detroit, a city that is home to several of the nation''s oldest, most diverse Muslim communities. In the early 1900s, there were thousands of Muslims in Detroit. Most came from Eastern Europe, the Ottoman Empire, and British India. In 1921, they built the nation''s first mosque in Highland Park. By the 1930s, new Islam-oriented social movements were taking root among African Americans in Detroit. By the 1950s, Albanians, Arabs, African Americans, and South Asians all had mosques and religious associations in the city, and they were confident that Islam could be, and had already become, an American religion. When immigration laws were liberalized in 1965, new immigrants and new African American converts rapidly became the majority of U.S. Muslims. For them, Detroit''s old Muslims and their mosques seemed oddly Americanized, even unorthodox.Old Islam in Detroit explores the rise of Detroit''s earliest Muslim communities. It documents the culture wars and doctrinal debates that ensued as these populations confronted Muslim newcomers who did not understand their manner of worship or the American identities they had created. Looking closely at this historical encounter, Old Islam in Detroit provides a new interpretation of the possibilities and limits of Muslim incorporation in American life. It shows how Islam has become American in the past and how the anxieties many new Muslim Americans and non-Muslims feel about the place of Islam in American society today are not inevitable, but are part of a dynamic process of political and religious change that is still unfolding.

Contributors explore the trauma, unexpected political gains, and moral ambiguities faced by Arab Detroiters in post-9/11 America.

Essays and poems exploring the diverse range of the Arab American experience.This collection begins with stories of immigration and exile by following newcomers' attempts to assimilate into American society. Editors Ghassan Zeineddine, Nabeel Abraham, and Sally Howell have assembled emerging and established writers who examine notions of home, belonging, and citizenship from a wide array of communities, including cultural heritages originating from Lebanon, Palestine, Iraq, and Yemen. The strong pattern in Arab Detroit today is to oppose marginalization through avid participation in almost every form of American identity-making. This engaged stance is not a by-product of culture, but a new way of thinking about the US in relation to one's homeland.Hadha Baladuna ("this is our country") is the first work of creative nonfiction in the field of Arab American literature that focuses entirely on the Arab diaspora in Metro Detroit, an area with the highest concentration of Arab Americans in the US. Narratives move from a young Lebanese man in the early 1920s peddling his wares along country roads to an aspiring Iraqi-Lebanese poet who turns to the music of Tupac Shakur for inspiration. The anthology then pivots to experiences growing up Arab American in Detroit and Dearborn, capturing the cultural vibrancy of urban neighborhoods and dramatizing the complexity of what it means to be Arab, particularly from the vantage point of biracial writers. Included in these works is a fearless account of domestic and sexual abuse and a story of a woman who comes to terms with her queer identity in a community that is not entirely accepting. The volume also includes photographs from award-winning artist Rania Matar that present heterogenous images of Arab American women set against the arresting backdrop of Detroit. The anthology concludes with explorations of political activism dating back to the 1960s and Dearborn's shifting demographic landscape. Hadha Baladuna will shed light on the shifting position of Arab Americans in an era of escalating tension between the United States and the Arab region.