Steven Seidman describes these three facets of premodern religious life and how those communities were able to prevent existential challenges from “erupting into full-blown cultural crises”.
During the 2018 Blackamerican Muslim Conference there were a few instances when modernity, liberalsim, and progressivism—amongst other ideals—were evoked and discussed. Often these philosophies are discussed in relation to the so-called immigrant Muslim community and how it affects them. But these philosophies and value systems impact the Blackamerican Muslim community as well. As I mentioned in my last post, my hope is to delve a little deeper into these topics so as to raise our literacy on the forces acting upon us. I found Steven Seidman’s phrase, “problems of meaning” aptly titled and insightful. In short, Seidman defines the “problems of meaning” as,
“a pervasive uncertainty regarding ultimate beliefs and values, confusing images of self, society and nature, and the ceaseless conflict over the ends, rules, and norms in terms of which personal and collective life is organized and legitimated.”
In the Sunday session on liberalism, Dr. Sherman Jackson astutely pointed out that liberalism, a child of the European Enlightenment, came about as a reaction to a particular experience that Europe had with religion. Similarly, Seidman states,
“The great transformation of European societies issued forth problems of meaning as established cultural frameworks securing identity, moral order, and purposeful existence were disrupted.”
It is clear that if one were to summarize the problems which face the Blackamerican Muslim community, those topping the list would undoubtedly include “a pervasive uncertainty regarding ultimate beliefs and values” as well as “confusing images of self” as to what a Muslim ought to be and look like from a Blackamerican Muslim point of view. In other words it is not that our challenges as Blackamerican Muslims living in America are legion, but that they are layered and obscured from vision.
One example of a layered problem, or as Seidman labels it, problems of meaning is the doubly shifting sands of Blackamerican Muslim pursuits of “identity, moral order, and purposeful existence”. I say doubly shifting because what effects white America inevitably black America or as the Reverend Wyatt Tee Walker quoted, “when downtown catches a cold, Harlem gets pneumonia”. Blackamerican Muslims must try to forge an identity, establish moral order and carve out a dignified existence amidst an ever-changing social landscape, one which we exert little overt control. For me this is why it’s even more crucial that Blackamerican Muslims come to familiarize themselves with these philosophical, intellectual and cultural forces that routinely produce regimes of “pervasive uncertainty regarding ultimate belief”. For it is certainly this which is currently decimating the ranks of those who followed revealed religion: Christianity, Judaism and Islam alike.
Seidman, Steven. “Modernity And The Problem Of Meaning: The Durkheimian Tradition”. Sociological Analysis, vol. 46, no. 2, Summer 1985, pp. 109-130.
Have Blackamerican Muslims, after moving into orthodoxy, moved away from the broader Black community? If so, what implications might this have for Islam in America as a whole?
“Kill All The Drug Dealers” — this is the Right’s newly proposed solution to America’s drug problem. But where was America’s empathy when crack devastated Black communities?
The 2018 Blackamerican Muslim Conference just wrapped up and I was asked by many who weren’t able to attend what some of my thoughts and takeaways were. Here’s one.