"If historical process, however, that is, routes rather than roots,

is really the stuff of which human identities are made, the immigrant Muslim (like Muslims in the Muslim world) should be able to see himself as a product of the "process of modernity," a process that enthroned not all but a particular persuasion of "white" Westerners as the standard-bearers and definers of human value and achievement. From this perspective, the Post-Colonial Muslim might be able to see that he and the Negro are products of the same historical process. Both reflect the unlit side of the Enlightenment, the darker dimensions of the triumph of "Western" man, the scarred and mutilated underbelley of modernity, with all its hypocrisy, racial terror, and moral myopia: "We hold these truths to be self-evident," in the most brutal and inhumane period of American slavery; "Liberte, equalite, fraternite," on the eve of the the most unequal, unbrotherly, and dehumanizing period of European colonial savagery. On this understanding, the immigrant and Blackamerican Muslim could join forces as part of the corrective conscience of the West, a new Western consciousness committed to liberating both itself and humanity from the debilitating self-alienation and idolatry imposed by the false universals of white supremacy. On this approach, rather than being divided and pushed in opposite directions by American whiteness, immigrant and Blackamerican Muslims could be united in a common cause to undermine its ill-gotten authority and ensure than domination (from the Latin dominari , to rule, to be lord, master of) remains emphatically and uncompromisingly the preserve of God alone.

-Sherman A. Jackson, Islam & the Blackamerican, p. 94-95