Nation of Islam Movement Essays -- James Baldwin

Nation of Islam Movement immortal is downhearted. All dull men belong to Islam they have been chosen. And Islam shall rule the creative activity (Baldwin 319). This is the principal centre of the Nation of Islam movement. Although the movement has existed since the early 20th century, it stooled a lot of urge in the States in the 1960s, according to Afro-American essayist and novelist crowd together Baldwin. In his essay, subject At The Cross, Baldwin conveys that the movement reached to a greater extent dimmeds during the sixties because snip was ripe for it. During the 1960s, black and white Americans began actively quizzical and challenging the view quo. Baldwin believes the Christian world had become morally go bad and politically dubious (316), and that this opened the door to tooth root ideas which would have been considered craziness in an preliminary timeframe (316). Although he does not agree with Muslim doctrine, Baldwin recognizes the ability of the Nation of Islam movement, curiously during a arrest of tremendous civil unrest. look into supports that Elijah Muhammad, the leader of the coloured Muslims in the 1960s, also found that time period to be genuinely opportunistic for the Nation of Islam movement. In an article from the new-fashioned York generation scripted by M.S. Handler in the early sixties, Muhammad quotes that he is confident that his organization, and his alone, stands to gain from the racial turmoil in the United States (Handler 14). give care Baldwin, Muhammad recognizes that in a world where racial segregation is being challenged and the good path of black history is being reevaluated and denounced, radical ideas are much likely to flourish. Baldwin does not support the radicalism of the Nation of Islam movem... ...rtheless, he recognizes that civil violence in post-war America might have provided an opportunity for a radical movement much(prenominal) as t he Nation of Islam to reach more black Americans, since violence was considered to be an acceptable means to a desirable end. By the 1960s, black Americans were fracture able to inure themselves to the violence that surrounded them day-to-day and latch onto a new message of hope and freedom.Works CitedBaldwin, crowd together. Down At The Cross. 1955. James Baldwin Collected Essays.Ed. Toni Morrison. virgin York Library of America, 1998. 63-84.Handler, M.S. (1963, June 17). Muhammad Predicts Final mastery for Muslims. Retrieved from Proquest diachronic Newspapers The New York Times pg. 14Lilyveld, J. (1964, June 29). Elijah Muhammad Rallies His Followers in Harlem. Retrieved from ProQuest Historical Newpapers The New York Times pg. 1 Nation of Islam Movement Essays -- James Baldwin Nation of Islam Movement God is black. All black men belong to Islam they have been chosen. And Islam shall rule the world (Baldwin 319). This is the principal message of the Nation of Islam movement. Although the movement has existed since the early 20th century, it gained a lot of momentum in America in the 1960s, according to African-American essayist and novelist James Baldwin. In his essay, Down At The Cross, Baldwin conveys that the movement reached more blacks during the sixties because time was ripe for it. During the 1960s, black and white Americans began actively questioning and challenging the status quo. Baldwin believes the Christian world had become morally bankrupt and politically unstable (316), and that this opened the door to radical ideas which would have been considered madness in an earlier timeframe (316). Although he does not agree with Muslim doctrine, Baldwin recognizes the power of the Nation of Islam movement, particularly during a period of tremendous civil unrest. Research supports that Elijah Muhammad, the leader of the Black Muslims in the 1960s, also found that time period to be very opportunistic fo r the Nation of Islam movement. In an article from the New York Times written by M.S. Handler in the early sixties, Muhammad quotes that he is confident that his organization, and his alone, stands to gain from the racial turmoil in the United States (Handler 14). Like Baldwin, Muhammad recognizes that in a world where racial segregation is being challenged and the entire path of black history is being reevaluated and denounced, radical ideas are more likely to flourish. Baldwin does not support the radicalism of the Nation of Islam movem... ...rtheless, he recognizes that civil violence in post-war America might have provided an opportunity for a radical movement such as the Nation of Islam to reach more black Americans, since violence was considered to be an acceptable means to a desirable end. By the 1960s, black Americans were better able to inure themselves to the violence that surrounded them daily and latch onto a new message of hope and freedom.Works CitedBald win, James. Down At The Cross. 1955. James Baldwin Collected Essays.Ed. Toni Morrison. New York Library of America, 1998. 63-84.Handler, M.S. (1963, June 17). Muhammad Predicts Final Victory for Muslims. Retrieved from Proquest Historical Newspapers The New York Times pg. 14Lilyveld, J. (1964, June 29). Elijah Muhammad Rallies His Followers in Harlem. Retrieved from ProQuest Historical Newpapers The New York Times pg. 1