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Global Islam/Local Muslims Inventing the American Mosque: Early Muslims and Their Institutions in Detroit, 1910-1980 by Sarah F. Howell A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (American Culture) in The University of Michigan 2009 Doctoral Committee: Associate Professor Scott T. Kurashige, Chair Assistant Professor Evelyn Azeeza Alsultany Assistant Professor Nadine C. Naber Assistant Professor Amaney Ahmad Jamal, Princeton University ACKNOWLEDGEMENTS I would first like to thank the many individuals who welcomed me into their homes, businesses, and mosques, and who shared their memories of the past and their reflections on the current state of Muslim life in Detroit. Without their trust, generosity, patience, and encouragement, this project would not have gone forward. Their testimony has filled my thoughts for several years now as I have listened and re-listened to their recorded interviews, transcribed them, pondered our conversations, and tried to make sense of the larger narrative of Muslim American history through their stories. I followed up with many of them as new evidence and arguments emerged. Their voices do not break through the surface of this dissertation as frequently as I would like, but the knowledge they shared with me informs every page of this work. The names of the people I interviewed appear in the bibliography on pages 314-315. Over the course of this project, I came to rely on the special assistance and friendship of several members of the Detroit Muslim community. In particular, Hajj Chuck Alawan, Hajj Eide Alawan, Akil Fahd, and Hajj Dawud Walid answered my repeated inquiries, put me in touch with other sources, talked me into buying a cellphone, helped me think through the challenges I faced in the research, writing, and development of this project, and showed me around the Muslim community of Detroit as they live and know it. Several of the people I interviewed for this project, I am sad to say, did not live to see it completed. They include Abdullah Berry, Gladys Ecie, Hussien El Haje, and Imam Vehbi Ismail. Allah yarhamhum. My project has been one of reconstructing a history for which there existed no accessible archive. Fortunately, many of the people I met and spoke with had papers and ii other materials they were willing to share, not just with me, but with posterity. The following individuals and families have donated papers from their personal collections to the Bentley Historical Library on the campus of the University of Michigan: Liela Abass, the family of Essie Abraham, Hajj Chuck Alawan, Joseph Caurdy, Adnan Chirri, the Karoub family, Alice Karoub, Julia Haragely, and Hajj Hussein Makled. I relied heavily on these collections, and I thank these individuals for their generous gift to the University of Michigan. Anyone with an interest in the history of Michigan’s Arab and Muslim communities will find a valuable resource in the collections of the Bentley Historical Library. I hope my research will encourage people with historical materials to speak with an archivist at the Bentley about the possible relevance of their papers to the collection. Pulling the history of Michigan’s Arab and Muslim communities into one accessible, secure, professional, and institutionally secure repository will prove to be an invaluable service to the past of these populations – and also to their futures. I want to thank Ken Scheffel, whom I met in 1990 when he was collecting the papers of Aliya Hassen, an influential Arab Muslim activist from Detroit, for the Bentley. In some ways, the seeds of this project lie in conversations Ken and I had about the value of Aliya’s papers. Len Combs has also been of tremendous assistance, following up on the large and small details of acquisitions, answering endless questions, and being accessible to donors of collections both large and small. To the members of my dissertation committee, I owe special gratitude. I thank Scott Kurashige for his abundant guidance, his generous intellect, and his lived example. He has suffered through long and meandering drafts of a dissertation with little obvious connection to his own work, provided a careful and helpful critique at every turn, and challenged me to address larger audiences within American studies, the history of religion, and ethnic studies through this work. I thank Amaney Jamal for the special role she has played in guiding my research and helping me understand how Detroit fits into national and transnational frameworks of encounter between Islam and the United States. I thank Nadine Naber and iii Evelyn Alsultany for their helpful readings of this dissertation and for the many years of collegial support they have given to me and my work. I look forward to many more years of collaboration with each of these mentors and friends. I also thank the members of the Building Islam in Detroit project, with whom I first visited many of Detroit’s mosques: Omar Baghdadi, Mucahit Bilici, Mufaddal Kapadia, Mara Leichtman, Kate McClellan, Elshafei Mohammed, and Andrew Shryock. Their intellectual curiosity and eagerness to engage with Detroit’s Muslims was invigorating and made my early stages of my research in the city pleasant and enriching. Given the diverse cultural and religious backgrounds of this research team, our expeditions made visible and permeable the cultural and sectarian boundaries that are said to divide American Muslims. Observing and participating in this project was a transformative experience. Similarly, Yelena Godina, who designed the project’s website and exhibition, has been a tremendous help, making our findings available on the web in an intelligible, attractive, accessible format, and helping me understand how to make computers work for me (and not the other way round). I would like to thank Saja Alshamary and Ryan Ferris for their help with translations. Ryan was also a tremendously helpful research assistant when I needed him most. Finally, I would like to thank Andrew Shryock and Eleanor Howell-Shryock for enduring this long process with me. Andrew’s intellectual contribution to my work runs deep. He has also been a great partner in life, taking me places I never would have ventured on my own and following me into the depths of Arab and Muslim Detroit in ways that go far beyond the call of duty. These experiences have greatly enriched our lives, and it has been a source of tremendous comfort and joy to share this journey with someone so sharply insightful, honest, critical, and filled with humor and warmth. Eleanor is now fourteen, and her years in school have been spent with a mother who is also a student. She too has shown patience and endurance, visiting more mosques that most of Detroit’s Muslims have entered, and living cheerfully in a house turned upside down by deadlines. She has been ever supportive of my iv work and explorations in a world she knows far more about than she cares to. I hope that she too will see her unusual experiences as enriching. I thank you both. v Table of Contents ACKNOWLEDGEMENTS ii LIST OF ILLUSTRATIONS ix LIST OF APPENDICES x CHAPTER I. Introduction 1 Theoretical Framings 8 Making Muslim American History 23 The Invention of the American Mosque 34 II. The Lost History of America’s First Mosque 42 Life for the early Muslim Immigrants: Making Room for Islam 44 America’s First Imams: Sunni and Shi’i Difference 52 The Moslem Mosque of Highland Park 58 Opening Day and the Days that Followed 66 Murder and Sectarian Conflict 74 The Consequences of Failure 76 III. They are Orientals and they Love the East: Locating Muslims in the Immigrant Hierarchies of Detroit, 1922-1930 81 Polygamy Again? 83 Muslims, Citizenship, and Ambivalent Racial Categories 87 The Universal Islamic Society: Exploring Pan-Islamism in Detroit 92 Duse Mohammed Ali: Raceman in Detroit 96 vi Syrian Nationalism: Translocal Islam? 101 Islam in the Blackamerican Detroit 107 Living as Muslims in the Everyday 111 Conclusion 118 IV. Dearborn’s First Mosques 121 Making Space for the Moral Community of Islam 123 Settling into the City 130 Commitment to Americanization 132 Motives for Organization 136 Two Mosques are Better than One 143 What’s in a Name? 152 A Space of their Own 160 Conclusion 169 V. Doctors of the Soul: Building Detroit’s Mid-Century Mosques 170 The Soul Doctor 172 Albanian Soul Doctor: Vehbi Ismail Comes to Detroit 184 A Clinic for the Soul 192 A Triumphant Return 196 The FIA, the Uslamic Center of America, and Mid-century, Transnational Islam 198 The Islamic Center of America 204 The Jahaliyya and the Umma: Before and After Chirri 207 The Albanian Islamic Center 210 Conclusion: Detroit’s American Mosques 216 VI. Homegrown Muslim Leaders: Convergences of Race and Class 222 Coming of Age: the American Moslem Society and its vii American-born Imam 224 Leading the Charge 230 A Muslim Transit Point in Detroit 239 Journey to the Heart of Islam 245 Brothers from the East 250 Brothers from the East: Take 2 263 On Winners, Losers, and Islamic Sprawl 270 VII. Conclusion 275 APPENDICES 289 REFERENCES CITED 295 viii LIST OF ILLUSTRATIONS Illustration 2.1 Poster used to raise funds for the Moslem Mosque of Highland Park. 61 Illustration 2.2 The cover of the Moslem Sunrise, July 1921. 69 Illustration 3.1 Duse Mohammed Ali and Kalil Bazzy embrace after the Eid al Fitr prayer, Universal Islamic Society of Detroit. 93 Illustration 3.2 Holiday prayer at the New Oriental Hall, led by Shaykh Kalil Bazzy. 95 Illustration 3.3 New Syria Party Convention, Detroit, 1927. 105 Illustration 4.1 Progressive Arabian Hashemie Society, circa 1970. 151 Illustration 4.2.
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