By Maria del Mar Logroño Narbona, Paulo G. Pinto, Visit Amazon's John Tofik Karam Page, search results, Learn about Author Central, John Tofik Karam,

Within the first ebook to comprehensively research the Islamic adventure in Latina/o societies—from Columbian voyages to the post-9/11 world—more than a dozen luminaries from international locations through the Western Hemisphere discover how Islam indelibly stimulated the making of the Americas.

Muslims were shaping the Americas and the Caribbean for greater than years, but this interaction is often neglected or misconstrued. Brimming with revelations that synthesize sector and ethnic experiences, Crescent over one other Horizon offers a portrait of Islam’s solidarity because it developed via plural formulations of identification, strength, and belonging. providing a Latino American point of view on a much wider Islamic international, the editors overturn the traditional notion of Muslim groups within the New international, arguing that their characterization as “minorities” obscures the interaction of ethnicity and faith that keeps to foster transnational ties.

Bringing jointly reviews of Iberian colonists, enslaved Africans, indentured South Asians, migrant Arabs, and Latino and Latin American converts, the amount captures the power-laden strategies at paintings in spiritual conversion or resistance. all through every one analysis—spanning occasions of inquisition, conquest, repressive nationalism, and anti-terror safety protocols—the authors supply cutting edge frameworks to probe the ways that racialized Islam has facilitated the development of recent nationwide identities whereas fostering a double-edged marginalization. the topics of the essays transition from imperialism (with experiences of morisco converts to Christianity, West African slave uprisings, and Muslim and Hindu South Asian indentured workers in Dutch Suriname) to the modern Muslim presence in Argentina, Brazil, Mexico, and Trinidad, accomplished via a well timed exam of the U.S., together with Muslim groups in “Hispanicized” South Florida and the enterprise of Latina conversion. the result's a clean standpoint that opens new horizons for a colourful variety of fields.

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Clothing and gestures displayed publicly an individual’s caste, religious affiliation, social status, and gender. Whether invoked to gain privileges, or by envious accusers, clothes and customs acted as statements that rendered “public and notorious” an individual’s position in society. Individual Experiences of Religiosity Religiosity remained a contested issue in Spanish America, as individuals suspected of being Moriscos fell under their neighbors’ scrutiny. 48 Conversations about Islam and Christianity continued on an everyday level in Spanish America, as people went about their daily lives.

49 Ruiz had been residing in Mexico City for approximately ten years, where she was married to an old Christian wine merchant. During her trial she provided an account of her life that included descriptions of her religious practices in both Spain and Mexico. Many of the devotions that Ruiz described during her trial parallel those in other inquisitorial testimonies of Moriscos in Spain. Some individuals denounced themselves before the Inquisition with genuine doubts about their faith, as the Inquisition had jurisdiction over cases of heresy and could absolve this sin, while confessors could not.

And they were cautious around her. Her mother told her not to talk about the fasts . . ”53 Ruiz’s mother also taught her prayers in Arabic, and “until three years ago, after she had come to this land [Mexico], she had always practiced Islam and believed in it although she did not do the ceremonies that her mother carried out . . 55 “ De los Prohibidos ” 37 When asked by inquisitors how she prayed, Ruiz said she always “commended herself to God in heaven, and she did not recite prayers, other than when she got out of bed, and before going to bed, [she said] ‘Halamay’ .

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