By Stephen Prothero
The us has lengthy been defined as a country of immigrants, however it is usually a state of religions during which Muslims and Methodists, Buddhists and Baptists reside and paintings part through aspect. This booklet explores that state of religions, concentrating on how 4 non secular communities—Muslims, Buddhists, Hindus, and Sikhs—are shaping and, in flip, formed through American values.
For a new release, students were documenting how the landmark laws that loosened immigration regulations in 1965 catalyzed the advance of the us as ''a state of Buddhists, Confucianists, and Taoists, in addition to Christians,'' as splendid courtroom Justice Tom Clark placed it. The members to this quantity take U.S. spiritual range now not as a proposition to be proved yet because the truism it has develop into. Essays tackle no longer no matter if the us is a Christian or a multireligious nation—clearly, it really is both—but how non secular variety 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and associations of the state and the way these values, rites, and associations are affecting religions centuries outdated but rather new in the USA. This dialog makes an enormous contribution to the intensifying public debate concerning the acceptable position of faith in American politics and society.
Contributors: Ihsan Bagby, collage of Kentucky Courtney Bender, Columbia college Stephen Dawson, wooded area, Virginia David Franz, college of Virginia Hien Duc Do, San Jose country college James Davison Hunter, college of Virginia Prema A. Kurien, Syracuse college Gurinder Singh Mann, college of California, Santa Barbara Vasudha Narayanan, college of Florida Stephen Prothero, Boston college Omid Safi, Colgate collage Jennifer Snow, Pasadena, California Robert A. F. Thurman, Columbia college 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
S. 2). The large presence of African American Muslims means that the Muslim view of America is not purely an immigrant view. The di√erences in opinions between the immigrant and African American leaders are distinct, and because mosque leaders are not completely isolated in ethnic enclaves, these di√erences have an impact and inﬂuence throughout the Muslim community. 3). In the mia survey, 70 percent of African American leaders agree that America is immoral; more signiﬁcantly, 39 percent ‘‘strongly agree’’ that America is immoral, compared to 24 percent for all immigrant mosque leaders.
Javeed Akhter, a Muslim leader in Chicago, says, ‘‘There is much good in our country which is good and exemplary and needs to be preserved. ’’∞∏ Two other arguments would give full legitimation to the state. One, championed by Imam W. Deen Mohammed, is that America’s founding documents are based on Islam and are, therefore, Islamic documents. ’’∞π Since 9/11, Muslim organizations increasingly are advancing this same claim. ’’∞∫ The other argument, propounded by Muslim intellectual Robert Crane, is that Islam is more in line with the Founding Fathers’ vision than are its present-day secular interpreters.
000. The political parties in America are ‘‘secular’’ and have no interest in any religious views whatsoever, not to mention the Islamic ones. V. every day. . π Most of these African American leaders, however, do not engage in public polemics against participation. The imams of the National Umma, led by Imam Jamil, follow his example in refusing to be involved in politics but not condemning those who do. In its earlier manifestation as the Nation of Islam, the asm also shared in the militancy of the 1960s and, like Imam Jamil Al-Amin, helped shape it.
A Nation of Religions: The Politics of Pluralism in Multireligious America by Stephen Prothero