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In the 1760s, future Governor of Virginia and U.S. President Thomas Jefferson purchased an English translation of the Quran while studying law. At the time, Muslims were alluded to in Virginia as "Mahometans," and while an estimated 20 percent of enslaved Africans were Muslim, [3] much of Virginia's citizenry at the time did not acknowledge that Muslims existed in America.
Kambiz GhaneaBassiri, professor of religion at Reed College, and author of A History of Islam in America and Competing Visions of Islam in the United States. M. R. Ghanoonparvar, professor emeritus of Persian and comparative literature at the faculty of Middle Eastern studies at the University of Texas, Austin
Once predominantly Christian, the Lebanese in Bay Ridge are today equally split between Muslims and Christians. South Paterson, New Jersey historically had a large Lebanese Christian population dating back to the 1890s, but only a few remain, and the neighborhood has largely been replaced by Palestinian immigrants. Brooklyn holds a significant ...
Arabs immigrating prior to that decade from modern-day Lebanon were regarded as "Syrians" [9] and were a predominantly Christian population. These early immigrants were variously classified as Turk , Armenian , and/or Arab, [ 10 ] [ 11 ] until 1899, when the Immigration and Naturalization Service created a Syrian category. [ 12 ]
Lebanese Maronites are known to be specifically linked to the root of Lebanese Nationalism and opposition to Pan-Arabism in Lebanon, this being the case during 1958 Lebanon crisis. Muslim Arab nationalists backed by Gamel Abdel Nasser tried to overthrow the then Maronite dominated government in power, due to displeasure at the government's pro ...
The diversity of Muslims in the United States is vast, and so is the breadth of the Muslim American experience. Relaying short anecdotes representative of their everyday lives, nine Muslim Americans demonstrate both the adversities and blessings of Muslim American life.
Our names and nationalities, faces and faith brand us with the stain of collective guilt for crimes that we did not commit, writes Khaled A. Beydoun on the Arab and Muslim communities in the US.
The earliest sense of a modern Lebanese identity is to be found in the writings of historians in the early nineteenth century, when, under the emirate of the Shihabs, a Lebanese identity emerged "separate and distinct from the rest of Syria, bringing the Maronites and Druzes, along with its other Christian and Muslim sects, under one government ...