Black Mecca: The African Muslims of Harlem

305 Pages·2010·2.68 MB·English

by  Zain Abdullah

Black Mecca
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Black Mecca
The African Muslims of Harlem
z ain a bdullah

2010
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Copyright © 2010 by Oxford University Press, Inc.
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Library of Congress Cataloging-in-Publication Data
Abdullah, Zain.
Black Mecca : the African Muslims of Harlem / Zain Abdullah.
p. cm.
Includes bibliographical references and index.
ISBN 978-0-19-531425-0
1. Muslims—New York (State)—New York. 2. West Africans—New York (State)—New York.
3. New York (N.Y.)—Emigration and immigration. 4. Harlem (New York, N.Y.)—Ethnic relations.
I. Title.
BP67.U62N483 2010
297.089 '96607471—dc22 2010007426
9 8 7 6 5 4 3 2 1
Printed in the United States of America
on acid-free paper
Acknowledgments
A research project such as this takes many years and touches many lives. I
would like to begin by thanking everyone who extended a hand, large or
small. Each word of encouragement meant a great deal, especially during
those times when the research or writing became daunting. This book could
not have been written without the kindness of the people participating in
the study. They opened not only their doors but their hearts, granting me
access to their fears, hopes, and dreams. I am truly grateful to all of them.
My deepest appreciation goes to Balozi Harvey (Zayd Muhammad), an
African American Murid convert and president of the Murid Islamic Com-
munity in America. He graciously gave his time and made himself available
whenever I needed him. He was so kind and congenial, and I only hope this
work can measure up to his generosity and warm spirit.
While many gave assistance, I would like to give a very special word
of thanks to particular people who were extremely generous with both
their time and resources. From Senegal, they include Abdoulaye Thiam,
Khady Gueye Djily, Imam Bassirou Lo, Abu Bakr Diouf, Adama Diop,
Aissatou Ndao, El-Hadj Diagne, El-Hadj Ndiaye, Fatou Diop, Ibrahima
Banda, Lamine Diene, Nogaye Mboup, Abdoulaye Kebe, Balla Diop,
Momour Drame, and Selemane Coulibaly. Others from Senegal are Abdul
Aziz Houle, Mohamed Hanne, Mamadou Diallo, Thiam Modou, Djibril
Gueye, Omar Sarr, and Abdoulaye Windemraye. Many from C ô te d’Ivoire
(Ivory Coast) gave amazing help. They include Imam Soulaymane Konate,
Soumaila Sanugo, Ibrahima “Sidi” Sidibe, Fatou Bakayoko, Abdulkarim
Meite, Assetou Doukoure, Mamadou Kone, Mathedje “Mathy” Cisse,
vi acknowledgments
and Matilla Bamba. I also want to include here Ibrahima Sacko from Mali, Amina
Gai from Gambia, and Fatimatou Sharief from Liberia. From Guinea, I want to
thank Imam Bah Algassim, Mohamed Fofana Youla, Asmaou Diallo, and Ahmad
“Mamadou” Sow.
Harlem became a home away from home because of the warm embrace I
received from countless residents. Because of their hospitality, it occupies a special
place in my heart. Harlem regulars taking an exceptional interest in this project
include Imam Talib Abdur-Rashid of the Mosque of Islamic Brotherhood, Eddie
Stafford, Ishmael Randall, Lanissa Aisha Renee McCord Sy, Amina Kane,
Muhaimana Abdul-Hakim, Sadjah Sabree, and Jabril Howard. I thank them for
their invaluable support. My gratitude goes out to many others assisting the work,
particularly during the early stages. They include Luqman Abdullateef, Charles
Muhammad, Janice Muhammad, Leelai Demoz, Professor Muhammad Abdur-
Rahman, Salihou Mecca Gjabi, Zeinab Eyegye, Linda Boyd, Atanga Libutsi, John
Kane, Munkaila “Mika” Abdur-Rahman, Leu Lui, Zelda Smith, Sydney Carter, Ida
Sewell, Jeremy Rocklin, Gnoleba Remy Seri, Esq., and Verna Mungo. They all took
an interest in the study and gave freely of themselves. I am infi nitely grateful.
During the course of such a long journey, lives are found and lives are lost.
Shaykh Abdul-Malik Abdul-Quddus, an African American fl uent in Wolof and
African Islam, had a gentle soul, a quick wit, and a ready smile. He was senselessly
murdered after aiding an unknown victim one night in Harlem. His keen insight
and readiness to assist were indispensable to me, and I sorely miss him. Friends
Kweli Kinaya, a bright African American Muslim with a curious mind, and V eronica
Calderhead, a native Canadian and Rutgers University–Newark librarian, showed
ongoing interest in this research before their passing, and I have long appreciated
their support. This work is certainly dedicated to their spirit.
A great many thanks go to the librarians and staff at Rutgers University–
Newark and Temple University. The people working at these great institutions are
among the best in the world. I have benefi ted more than I can say from their pro-
fessionalism and enduring support. At Rutgers, I would like to extend special
thanks to B. Joyce Watson, Elizabeth Ann Watkins, Maggie Harris-Clark, Helen
Funnye, Dorothy Grauer, Carolyn Foote, Marlene Riely, Roberta “Bobby” Tipton,
Yoshiko Ishii, Ka-Neng Au, and Natalie Borisovets. In the Media Department,
Gerard “Gerry” Drinkard possesses a prophetic passion for justice, and he is a
true treasure. I have appreciated his caring spirit over the years. At Temple, Fred
Rowland is simply amazing. I have pushed all sorts of projects his way and he has
never ceased to be helpful and encouraging, two qualities any researcher cannot do
without.
R esearch assistance can be the bedrock of any study, and I am indebted to a
number of generous souls who worked hard to push this project forward. Pamela
acknowledgments vii
Zimmerman is a remarkable transcriber, and her tireless effort to complete assign-
ments on time was a godsend. I also want to thank Judy Rogers, former director of
Nah We Yone, for her assistance and for introducing me to John Wilkinson, who
was a tremendous help in the fi eld. The Department of Religion at Temple Univer-
sity often assigns graduate students to assist faculty in their research for a semester,
and I would like to extend my thanks to Walter Isaac, Elizabeth Lawson, and Cindy
Osueke. Natasha Nichols, a former student of mine at Rutgers, voluntarily offered
research assistance, and I am truly grateful for her help.
I would like to give a special word of thanks to Wendell P. Holbrook, professor
of African-American and African Studies at Rutgers University–Newark. Wendell
was my teacher during my undergraduate years at Rutgers. When I sought his
advice for graduate school, he became a mentor and trusted advisor. When I
became a doctoral student, he invited me to teach at Rutgers, and we became col-
leagues and friends. Wendell, you have made a major impact on my intellectual
development, and I value our friendship. Thank you. Another special word of
appreciation goes to Clement A. Price, professor of history at Rutgers University–
Newark. Clem, the friendship and compassion you have extended to me over the
years have meant a great deal. Indeed, your example has taught me what it means
to be a responsible scholar, teacher, and citizen. Let me simply say that I look for-
ward to deepening our relationship in the future. Supportive colleagues are not
always common. But the warm fellowship and ongoing encouragement provided
by the members of my department at Temple University have been tremendous.
They have helped to sustain me over several years as I researched and wrote
this book, and I deeply appreciate their good cheer. Aminah Beverly McCloud of
DePaul University and Paul Stoller at West Chester University have extended
constant friendship and caring collegiality, and they are likewise deserving of my
gratitude.
This work has benefi ted from several funding sources during the initial stages
of the research. Awards from the Social Science Research Council and the Smithso-
nian Institution’s Center for Folklife and Cultural Heritage and their National
M useum of African Art were very much appreciated. The study was also enriched by
a research fellowship with the Religion and Immigrant Incorporation in New York
project, which was under the auspices of the International Center for Migration,
Ethnicity, and Citizenship at the New School for Social Research. I also appreciate
the support of Steven Gregory, director of the Institute for Research in African-
American Studies at Columbia University, who invited me to become a visiting
scholar, affording me a place to write or just to think while in Harlem. I would like
to thank Theo Calderara, my editor at Oxford University Press, for believing in this
project from the start. I deeply appreciate his patience, his readiness to answer any
question, and his diligent efforts to bring the manuscript to completion. Moreover,
viii acknowledgments
I value the ardent efforts and amiable character of Molly Balikov and Tamzen
Benfi eld. Their hard work to expedite the production and release of this book was
a real boon. I also appreciate the fi ne copyediting work of Wendy Warren Keebler.
M y most important acknowledgment goes to my loving family and friends.
There are no words to express my gratitude and appreciation for all the love, en-
couragement, and support I have received from them. You all have been the very
foundation of my life. Thank you for tolerating my absences over the years. I can
only hope that this work gives you a modicum of the joy you have given me.
Contents
1. Prologue: A New Blues People , 3
2. America Dreaming , 15
3. The Black Encounter , 47
4. The Language of Heaven , 81
5. A Sacred City , 107
6. Harlem Jihads , 143
7. Doing Allah’s Work , 171
8. Family Matters , 199
9. Epilogue: In Pursuit of Hope , 231
Glossary , 241
Notes , 247
Bibliography , 275
Index , 284