By PATRICK SEALE
Abu Nidal has been defined because the world's most deadly terrorist, a gun for lease and a guy with no scruples, answerable for the murders of numerous blameless humans - but little is understood approximately him or his association. This booklet units out to inform his tale, from the learning camp within the Libyan desolate tract the place his recruits are damaged and brainwashed, to the adolescence of the master-terrorist and his position within the background of the PLO. bills are supplied by way of former allies, neighbors and survivors of his camps approximately Nidal's sluggish transformation right into a guy who changed politics with violence and got here to mistrust everybody. The booklet tells how he was once taken up via the Iraqis, the Syrians after which the Libyans, and the way he collected an unlimited fortune via extortion and hands buying and selling. the result's not only a biography, yet an account of the intricacies of Middle-East politics during the last region of a century.
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In addition, Ethiopia had a deeper significance. By studying the Bible, the enslaved population in the New World discovered an ancient African civilization that revolutionized their image of Africa. Passages like Psalms 68:31, "Princes shall come out of Egypt, Ethiopia shall soon stretch out her hands unto God," were crucial for the elaboration of a mystical and cyclical historiography. Ethiopia symbolized Africa, which was envisioned as the cradle of mankind and identified with the Promised Land.
But did Islam survive beyond the first generation of slaves? Could Muslim slaves establish an Islamic tradition by instructing their children and evangelizing among their fellow slave workers? Was the rise of a black Muslim movement among Southern migrants in the Northern cities the surfacing of a hidden tradition? Is there a connection between this possible Islamic tradition and the later expansion of Islam in the African American community? Based on the scarce sources available, it seems that the first two questions can be answered in the affirmative.
Many black nationalists totally rejected the prospect of repatriation in favor of establishing black self-determination and African national consciousness in America. In fact, the motives of the emigration societies have been questioned, and perhaps justly so. The American Colonization Society had the support of a mixed constellation of white individuals and groups. Some were idealistic philanthropists, while others were slaveholders who were eager to export free Africans in order to secure slavery as an institution.