The Nation of Islam and Black Consciousness

Worthy of celebration is the contribution made by Itumeleng Mosala (hereafter Mosala) to the Black Methodist Consultation, the theological community in Southern Africa, and the Black Consciousness Movement. This article attempts to give theology its world, feet and hands in the person of Mosala. The article departs from the narration of the history of Mosala. It locates Mosala within township life and Old Testament scholarship. Furthermore, the article searches for suitable and effective weapons of intellectual struggle in light of Mosala’s life. The aim of this article is to celebrate the indelible footprints that Mosala made as he communed with black people.

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Gabriela Meets Olodum: Paradoxes of Hybridity, Racial Identity, and Black Consciousness in Contemporary Brazil

Research in African Literatures ◽

10.2979/ral.2007.38.1.181 ◽

2007 ◽

Vol 38 (1) ◽

pp. 181-193 ◽

Cited By ~ 1

Author(s):

Russell G. Hamilton

Keyword(s):

Racial Identity ◽

Black Consciousness

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When Black Consciousness Meets White Consciousness in Feminist Organizations

Cahiers Charles V ◽

10.3406/cchav.2006.1460 ◽

2006 ◽

Vol 40 (1) ◽

pp. 71-93 ◽

Cited By ~ 1

Author(s):

Rozena Maart

Keyword(s):

Black Consciousness ◽

Feminist Organizations ◽

White Consciousness

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Black Muslim Theology and the Classical Islamic Tradition

American Journal of Islamic Social Sciences ◽

10.35632/ajiss.v25i4.412 ◽

2008 ◽

Vol 25 (4) ◽

pp. 61-89 ◽

Cited By ~ 1

Author(s):

Wesley Williams

Keyword(s):

United States ◽

The United States ◽

Nation Of Islam ◽

Islamic Tradition ◽

Elijah Muhammad ◽

Black Muslim

Elijah Muhammad declared unapologetically that “God is aman.” This anthropomorphist doctrine does violence to modern normative Islamic articulations of tawú¥d (monotheism), the articulations of which involve God’s “otherness” from the created world. The Nation of Islam (NOI), therefore, has been the target of polemics from Muslim leaders who, from within and without the United States, have declared its irredeemable heterodoxy. But in premodern Islam, heresy was in the eye of the beholder and “orthodoxy” was a precarious and shifting paradigm. This paper attempts to, in the words of Zafar Ishaq Ansari, “examine how the ‘Nation of Islam’ fits into the framework of Islamic heresiology.”

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‘Wisselbare Woorde’

10.1093/oso/9780198805281.003.0012 ◽

2018 ◽

Author(s):

Carrol Clarkson

Keyword(s):

South Africa ◽

Freedom Of Expression ◽

The Other ◽

Frantz Fanon ◽

Politics Of Representation ◽

Black Consciousness ◽

Nadine Gordimer ◽

Contact Zones ◽

Critical Problems ◽

Ethics And Politics

Carrol Clarkson’s chapter wrestles with the contentious question of Coetzee’s relation to the Black Consciousness Movement in South Africa of the 1970s and early 1980s, which took its philosophical bearings from Frantz Fanon and found expression in the writings of Steve Biko. Clarkson focuses on the ways in which Coetzee departed from the ideas about writing and resistance that were circulating in his contemporary South Africa, particularly as articulated by novelist Nadine Gordimer. Clarkson discusses two related literary-critical problems: an ethics and politics of representation, and an ethics and politics of address, showing how Coetzee explores a tension between freedom of expression and responsibility to the other. In the slippage from saying to addressing we are led to further thought about modes and sites of consciousness—and hence accountabilities—in the interlocutory contact zones of the post-colony. The chapter invites a sharper appreciation of what a postcolonial philosophy might be.

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