By Stephen Prothero
The us has lengthy been defined as a state of immigrants, however it can also be a state of religions within which Muslims and Methodists, Buddhists and Baptists reside and paintings part via part. This e-book explores that country of religions, targeting how 4 spiritual communities—Muslims, Buddhists, Hindus, and Sikhs—are shaping and, in flip, formed by way of American values.
For a new release, students were documenting how the landmark laws that loosened immigration regulations in 1965 catalyzed the advance of the USA as ''a state of Buddhists, Confucianists, and Taoists, in addition to Christians,'' as very best courtroom Justice Tom Clark positioned it. The individuals to this quantity take U.S. non secular variety now not as a proposition to be proved yet because the truism it has develop into. Essays deal with now not even if the USA is a Christian or a multireligious nation—clearly, it truly is both—but how spiritual range is altering the general public values, rites, and associations of the state and the way these values, rites, and associations are affecting religions centuries outdated but particularly new in the US. This dialog makes a big contribution to the intensifying public debate in regards to the acceptable function of faith in American politics and society.
Contributors: Ihsan Bagby, collage of Kentucky Courtney Bender, Columbia collage Stephen Dawson, wooded area, Virginia David Franz, collage of Virginia Hien Duc Do, San Jose kingdom collage James Davison Hunter, college of Virginia Prema A. Kurien, Syracuse college Gurinder Singh Mann, college of California, Santa Barbara Vasudha Narayanan, collage of Florida Stephen Prothero, Boston collage Omid Safi, Colgate college Jennifer Snow, Pasadena, California Robert A. F. Thurman, Columbia collage R. Stephen Warner, college of Illinois at Chicago Duncan RyÅ¾ken Williams, collage of California, Berkeley
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Extra resources for A Nation of Religions: The Politics of Pluralism in Multireligious America
Policies. I propose that much of the confusion among casual observers of Islam in America (and many journalists) can be traced to a doomed e√ort to collapse the distinctions between liberal Islam and progressive Islam, distinctions that are vital for both the American Muslim community and scholars of Islam. ∂ Advocates of liberal Islam have generally displayed an uncritical, almost devotional, identiﬁcation with modernity and have often sidestepped the issues of colonialism and imperialism. Progressive understandings of Islam, conversely, almost uniformly criticize colonialism both in its nineteenthcentury manifestations and in its current varieties.
Muslim leaders also want to have a seat at the table of mainstream America, but many are not comfortable appropriating the rhetoric and symbolism of American patriotism. S. Muslim community is changing, however, and 9/11 has propelled it toward a greater commitment to involvement and accommodation. Since 9/11, the pull of those two forces has become overpowering. This position of Muslim leaders—committed to but uneasy about involvement and accommodation—is captured by an African American Muslim in Indianapolis who remarks that the Muslim has three choices in facing America: isolate, insulate, or assimilate.
Islam in part because they were repulsed by the racism they experienced and the spiritual vacuum that they saw in American society. The African American Muslim community contains sharp internal di√erences between the American Society of Muslims (asm), which constitutes approximately 56 percent of all African American mosques, and the historically Sunni African American mosques (hsaam), which constitute about 44 percent of African American mosques. The asm follows the leadership of Imam W. Deen Mohammed, who took over leadership of the Nation of Islam in 1975 and has transformed it into a mainstream Islamic organization.