National identity and liberal democracy are recurrent themes in debates about Muslim minorities in the West. Britain is no exception, with politicians responding to claims about Muslims' lack of integration by mandating the promotion of 'fundamental British values' including 'democracy' and 'individual liberty'. This book engages with both these themes, addressing the lack of understanding about the character of British Islam and its relationship to the liberal state. It charts a gradual but decisive shift in British institutions concerned with Islamic education, Islamic law and Muslim representation since Muslims settled in the UK in large numbers in the 1950s. Based on empirical research including interviews undertaken over a ten-year period with Muslims, and analysis of public events organized by Islamic institutions, Stephen Jones challenges claims about the isolation of British Islamic organizations and shows that they have decisively shaped themselves around British public and institutional norms. He argues that this amounts to the building of a distinctive 'British Islam'. Using this narrative, the book makes the case for a variety of liberalism that is open to the expression of religious arguments in public and to associations between religious groups and the state. It also offers a powerful challenge to claims about the insularity of British Islamic institutions by showing how the national orientation of Islam called for by British policymakers is, in fact, already happening.

The Little Bighorn Battlefield National Monument is the site of one of America's most famous armed struggles, but the events surrounding Custer's defeat there in 1876 are only the beginning of the story. As park custodians, American Indians, and others have contested how the site should be preserved and interpreted for posterity, the Little Bighorn has turned into a battlefield in more ways than one. In Stricken Field, one of America's foremost military historians offers the first comprehensive history of the site and its administration in more than half a century.Jerome A. Greene has produced a compelling account of one of the West's most hallowed and controversial attractions, beginning with the battle itself and ending with the establishment of an American Indian memorial early in the twenty-first century. Chronicling successive efforts of the War Department and the National Park Service to oversee the site, Greene describes the principal issues that have confounded its managers, from battle observances and memorials to ongoing maintenance, visitor access, and public use. Stricken Field is a cautionary tale. Greene elucidates the conflict between the Park Service's dual mission to provide public access while preserving the integrity of a historical resource. He also traces the complex events surrounding the site, including Indian protests in the 1970s and 1980s that ultimately contributed to the 2003 dedication of a monument finally recognizing the Lakotas, Northern Cheyennes, and other American Indians who fought there.

Join Hloni Bookholane on his journey of becoming a doctor: from student to intern at the world-famous Groote Schuur Hospital in Cape Town to the best school of public health in the world across the Atlantic, and back home amid the COVID-19 pandemic.

There are highs and lows – learnings and unlearnings – about the personal versus political as he discovers how government policy, socioeconomics and more influence disease and medicine.

Offering suggestions to correct the dehumanization of African American children, this book explains how to ensure that African American boys grow up to be strong, committed, and responsible African American men.

Maria W. Stewart and the Roots of Black Political Thought tells a crucial, almost-forgotten story of African Americans of early nineteenth-century America. In 1833, Maria Stewart (1803-1879) told a gathering at the African Masonic Hall on Boston's Beacon Hill: "African rights and liberty is a subject that ought to fire the breast of every free man of color in these United States." She exhorted her audience to embrace the idea that the founding principles of the nation must extend to people of color. Otherwise, those truths are merely the hypocritical expression of an ungodly white power, a travesty of original democratic ideals. Like her mentor, David Walker, Stewart illustrated the practical inconsistencies of classical liberalism as enacted in the US and delivered a call to action for ending racism and addressing gender discrimination. Between 1831 and 1833, Stewart's intellectual productions, as she called them, ranged across topics from true emancipation for African Americans, the Black convention movement, the hypocrisy of white Christianity, Black liberation theology, and gender inequity. Along with Walker's Appeal to the Coloured Citizens of the World, her body of work constitutes a significant foundation for a moral and political theory that is finding new resonance today-insurrectionist ethics. In this work of recovery, author Kristin Waters examines the roots of Black political activism in the petition movement; Prince Hall and the creation of the first Black masonic lodges; the Black Baptist movement spearheaded by the brothers Thomas, Benjamin, and Nathaniel Paul; writings; sermons; and the practices of festival days, through the story of this remarkable but largely unheralded woman and pioneering public intellectual.

Contemporary accounts of urban Native identity in two pan-Indian communities In the last half century, changing racial and cultural dynamics in the United States have caused an explosion in the number of people claiming to be American Indian, from just over half a million in 1960 to over three million in 2013. Additionally, seven out of ten American Indians live in or near cities, rather than in tribal communities, and that number is growing. In Indigenous Memory, Urban Reality, Michelle Jacobs examines the new reality of the American Indian urban experience. Drawing on ethnographic research conducted over two and a half years, Jacobs focuses on how some individuals are invested in reclaiming Indigenous identities whereas others are more invested in relocating their sense of self to the urban environment. These groups not only apply different meanings to indigeneity, but they also develop different strategies for asserting and maintaining Native identities in an urban space inundated with false memories and fake icons of "Indian-ness." Jacobs shows that "Indianness" is a highly contested phenomenon among these two groups: some are accused of being "wannabes" who merely "play Indian," while others are accused of being exclusionary and "policing the boundaries of Indianness." Taken together, the interconnected stories of relocators and reclaimers expose the struggles of Indigenous and Indigenous-identified participants in urban pan-Indian communities. Indigenous Memory, Urban Reality offers a complicated portrait of who can rightfully claim and enact American Indian identities and what that tells us about how race is "made" today.

Microhistory unlocked new avenues of historical investigation and methodologies and helped uncover the past of individuals, an event, or a small community. Reclamation of "lost histories" of individuals and colonized communities of colonial South Africa falls within this category. This study provides historical narratives of indigenous Khoikhoi of modest status absorbed into Cape colonial society as farm servants during the eighteenth and nineteenth centuries. Based on archival and other sources, the author illuminates the "everyday life" and "lived experience" of Khoikhoi characters in a unique way. The opening chapter recounts the love-loathe drama between a Khoikhoi woman, Griet, and Hendrik Eksteen, whose murder she later orchestrated with the aid of slaves and Khoikhoi servants. The malcontent Andries De Necker, arrested for the murder of his Khoikhoi servant, attracted much legal attention and resulted in a protracted trial. The book next features the Khoikhoi millenarian prophet-turned-Christian convert Jan Paerl, who persuaded believers to reassert the land of their birth and liberate themselves from Dutch colonial rule by October 25, 1788. The last two chapters examine the lives of four Khoikhoi converts immersed into the Moravian missionary world and how they were exhibited by missionaries and sketched by the colonial artist, George F. Angas.