Embedded Files
Portraits of Malcolm X (top) and Muhammad Ali (bottom) from the Wall of Pride, 1968. Both men were famous for spreading the teachings of Islam and empowering the Black community.
Photo credit: Mark Rogovin, ca 1970, gift of Michelle Melin-Rogovin to the South Side Community Art Center, Chicago
Like the Wall of Respect in Chicago, all three Detroit murals included portraits of men who had been members of the Nation of Islam. The Nation had a long history in the Motor City. While Detroit’s industrial boom had offered economic opportunities to Black families, systemic racism and segregation perpetuated structural inequalities. In response to these challenges, the Nation of Islam (NOI) emerged as a vital institution of resilience and advocacy. Founded in Detroit in 1930 by Wallace D. Fard and later led by Elijah Muhammad, the NOI profoundly shaped Detroit’s Black community through its emphasis on cultural pride, economic independence, and activism. From its founding through the present day, the Nation of Islam has left a lasting legacy in Detroit by addressing systemic inequalities and fostering self-determination.
The Nation of Islam became a cornerstone of Black empowerment in Detroit during the 1950s and 1960s, a period of rapid growth for the organization. Under Elijah Muhammad’s leadership, Temple No. 1 in Detroit served as a hub for religious instruction, activism, and community engagement. The NOI’s economic initiatives were particularly transformative during this period. Businesses established under the NOI’s guidance, such as bakeries, grocery stores, and restaurants, provided jobs and services to Black Detroiters excluded from mainstream economic opportunities. These enterprises reflected the NOI’s vision of economic independence and its commitment to addressing the material needs of the community while rejecting reliance on oppressive systems.
Beyond its economic contributions, the Nation of Islam’s cultural influence was equally impactful. Through its teachings and the organization’s widely circulated newspaper Muhammad Speaks, the NOI promoted a narrative of Black pride and self-respect. Its aim was to counter the dehumanizing effects of systemic racism. By rejecting the cultural norms of mainstream society, the organization encouraged Detroit’s Black community to embrace a distinct identity rooted in empowerment and dignity. The NOI also played an active role in combating systemic injustices such as housing discrimination and police brutality, positioning itself as both a religious and political force during the Civil Rights era. Although its separatist ideology sometimes created tensions with other Civil Rights groups, the NOI’s emphasis on self-determination inspired broader Black empowerment movements.
In the 1970s and 1980s, Detroit’s Black community faced profound challenges as deindustrialization and population decline devastated the city’s economy. The Nation of Islam adapted its mission to address these new realities. Although economic hardships strained the viability of some NOI-run businesses, many continued to operate, providing essential services in neighborhoods neglected by mainstream institutions. This resilience underscored the organization’s ability to meet the immediate needs of its community while also maintaining its broader vision of economic self-sufficiency.
Education became an increasingly important aspect of the NOI’s work during this time. The establishment of NOI-run schools furthered the organization’s mission of fostering self-reliance and addressing systemic inequalities in public education. These schools emphasized the importance of academic achievement, discipline, and cultural pride, providing an alternative to underfunded and segregated public schools in Detroit. Politically, the NOI played a critical role in addressing systemic issues, including police brutality and housing inequality, by collaborating with grassroots movements while maintaining its distinct religious identity. This dual focus on local activism and self-determination solidified the NOI’s place in Detroit’s social justice landscape during the late 20th century.
Written by William Kirkpatrick
Muhammad Ali raising his gloves in triumph on the Wall of Respect.
Photo credit: Mark Rogovin, ca 1970, gift of Michelle Melin-Rogovin to the South Side Community Art Center, Chicago
Works Cited
Works Cited
C. Eric Lincoln, The Black Muslims in America, 3rd ed. ( Eerdmans, 1994).
Richard Brent Turner, Islam in the African-American Experience. ( Indiana University Press, 2003).
Karl Evanzz, The Messenger: The Rise and Fall of Elijah Muhammad (Pantheon 1999).
E. U. Essien-Udom, Black Nationalism: A Search for Identity in America. (University of Chicago Press, 1962).
Abdul-Raheem, T. (2005). The Nation of Islam: Understanding Its Role in the African American Community. Blackwell Publishing.
Aidi, H. (2014). Detroit and the Nation of Islam: A history of resilience and struggle. Journal of Urban Studies, 52(3), 457–480.\
Essien-Udom, E. U. (1962). Black Nationalism: A Search for Identity in America. University of Chicago Press.
Evanzz, K. (1999). The Messenger: The Rise and Fall of Elijah Muhammad. Pantheon Books.
Gardell, M. (1996). In the Name of Elijah Muhammad: Louis Farrakhan and the Nation of Islam. Duke University Press.
Lincoln, C. E. (1994). The Black Muslims in America (3rd ed.). Wm. B. Eerdmans Publishing Co.
Muhammad, E. (1965). Message to the Blackman in America. Muhammad Mosque of Islam.
Detroit Historical Society. (n.d.). Nation of Islam in Detroit. Detroit Historical Society. Retrieved Accessed 11 December 2024, from https://www.detroithistorical.org.
Shabazz, C. A. (2013). The Economic Legacy of the Nation of Islam in Detroit. Michigan State University Press.
Turner, R. B. (2003). Islam in the African-American Experience (2nd ed.). Indiana University Press.
UM Policing and Social Justice History Lab, “The Kercheval Incident” Retrieved Accessed 11 December 2024, from https://storymaps.arcgis.com/stories/d626e10a71f44968ad7ce4ca0bd85ed8.
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