Jeffries situates the agenda of the ONOI within the history of racial oppression as well as gendered exclusion, and provides valuable insight into and critique of the black power movement as male-centric.
Despite these concerns, though, all three authors are to be commended for ensuring that the recollections and voices of these women are not lost to history--especially urgent in the case of the earliest generation of ONOI women.
Chapter 1 chronicles women in the pre-1975 ONOI, during the leadership of W.
Karim and Gibson note that these changes were accepted by many members because they were gradual, especially in terms of gender norms, building on the previous roles and contributions of women as leaders and activists in the ONOI.
A small but significant concern of mine is with Jeffries' use of the term "sect" to describe the ONOI. As a scholar of religion, I worry that this term may place the ONOI outside the boundaries of "orthodoxy" or an (imagined) Muslim mainstream.
There has, until now, been a gap in our knowledge of the Original Nation of Islam (ONOI, the movement of the 1950s through the mid-1970s, as distinguished from the reconstituted Nation of Islam led by Louis Farrakhan since the early 1980s) and the African American Muslim organizations that followed: the roles and significance of women.