Religion overview
Miss Teri
The Queen
- Location
- West
- Pronouns
- She/Her
(Special thanks to @Traveller76 for allowing the use of their piece)
Excerpt from The History of Religion in the United Republics, general college textbook
The Trinitarian Church [by @Traveller76 ]
Trinitarianism is Christianity with its sleeves rolled up. It is not afraid to get dirty. It is not afraid to work with the sick, the poor, the illiterate. It is not afraid to go to the ends of the earth, to the jungles and deserts, to the city slums and forgotten villages. It does not discriminate against the dark skinned farm worker daughter or the lighter skinned merchant's son. It teaches all, helps all, loves all and gives all. Why do we do it? Because we can, because we should, we live in each other's happiness and not in each other's misery. To hear children laugh, to see the spark of learning in someone's eyes is worth more to me than all the gold in heaven and pearls in the sea.
Comrade Tomas Pentti, Trinitarist Service Committee (Retired), The Struggle for Liberation (1970)
"The two men came into our town one day wearing dark suits and ties with white shirts, sunglasses and hats hauling suitcases. One was tall and skinny, over six foot tall and one twenty, one thirty I say. The other was about five five and about one sixty. So both of them walk into the cafe and I walk over to them to take their order. I see the tattoos on their hands, the skinny one had ELWOOD on his right hand and the fat one had JAKE on his left. I thought, oh Marx, some reactionaries escaped from prison and me being a good looking girl of eighteen would be kidnapped. Yes I read the romantic magazines to pass the time, what girl didn't. Anyway. The fat one asks me if we serve fried chicken. I tell him we serve the best damned chicken in the state. He orders four chickens, not four pieces, four entire chickens. The skinny one just wants dry white toast. Both order sweet tea. I take their order and start moving to the phone thinking I can get the switchboard to call the State Militia when I look in the mirror. I was concentrating on the hands. I didn't notice the Roman Collars. They were priests!
So I pour two glasses of tea with ice and head back to the counter and place them in front of them. "So, Comrades, what brings you here in all this heat?" The skinny one takes off his hat and sunglasses and I am looking into the greenest eyes I have even seen. "We're on a mission from God and the People" he says in a flat Midwest voice.
That is how I met my Comrade Elwood Greyson, Trinitarian Brother, my future husband and his brother Jake, also a Brother."
-Adwoa "Mama" Grayson, Diary of a Southern Town, 1988.
Timeline of the Trinitarian Church
July 2, 1928: A papal edict is issued, aimed at the growing involvement of U.S. Catholics with the socialist movement. It harshly condemns socialism and laborism, and instead encourages humility and charity as an alternative. Known members of the Workers' Party are to be explicitly denied communion. This begins what is called the Catholic Splintering as liberal and conservative wings of American Catholicism are soon formed. The Liberal or Reform faction would continue to work with socialism and laborism, arguing that to ignore the plight of the poor and working classes and why they were in that situation lead to stagnation.
When we give bread to the poor, we are called saints. When we ask why the poor have no bread, we are called communists.
-- Brother Bartolomé Fabio, Reform Minster
The Conservatives counter with Matthew 22:15-22:
15 Then the Pharisees went out and laid plans to trap him in his words. 16 They sent their disciples to him along with the Herodians. "Teacher," they said, "we know you are a man of integrity and that you teach the way of God in accordance with the truth. You aren't swayed by men, because you pay no attention to who they are. 17 Tell us then, what is your opinion? Is it right to pay taxes to Caesar or not?"
18 But Jesus, knowing their evil intent, said, "You hypocrites, why are you trying to trap me? 19 Show me the coin used for paying the tax." They brought him a denarius, 20 and he asked them, "Whose portrait is this? And whose inscription?"
21 "Caesar's," they replied.
Then he said to them, "Give to Caesar what is Caesar's, and to God what is God's."
22 When they heard this, they were amazed. So they left him and went away.
Basically stating that the Church and Catholics were becoming too involved with politics and were neglecting their missions to assist their communities. While attempts were made to mend the divide, many believed it was too little and too late.
By the time of the Second Civil War the split had become wider and wider with each year. A third faction also formed, born of militant Agnostics tired of the divisions in the Church. Both Orthodox and Reformers would serve and die on both sides of the Revolution as both soldiers and civilians. With the end of the war and the success of the Revolution, many of the conservatives formed the Underground Churches which received some support from the Vatican. Most of the support is smuggled in from Canada, especially Quebec. Many conservatives are smuggled out along an underground railroad and form the Catholic Church of the United States in Exile.
The Reformers would soon become the Trinitarian Church.
February 8, 1935: The Red Trinitarian Ecumene, commonly called the Trinitarian Church, is founded by a congress of delegates from pro-separation Catholic parishes across America. Espousing a radical re-interpretation of Catholic social doctrine that would later be named liberation theology, the Trinitarians uproot much of the Catholic remaining hierarchy of the Church in America.
1935-1940 would see the rapid development of the Ecumene, fusing together left-wing splinters of Methodist, Catholic, Unitarian and Universalist groups. In 1936 the first Church Convention would be held in Philadelphia, which would see the voting and adoption of the Trinitarian Covenant, the establishment of February 8th as a Church Holiday and recognition of the blood shed by Catholics and Christians during the Second Civil War and Revolution. A yearly convention would be held and would be open to any member of the church to attend in order to adopt and revise church policies to prevent stagnation.
The Covenant was debated and passed after four days and would set the tone for the policies of the church. Many Catholic titles were reformed or abolished, with members referring to each other as Brother or Sister or Comrade. Each church would be organized as a syndicate under an elected council. Instead of Combines based on a particular industry they would be organized along Provincial lines under an elected committee. One Manifold composed of elected representatives from the Combines would be created to organize aid and support to various Combines and Syndicates based on need and reports. Priests would be allowed to marry and have children and women would be allowed to serve. Stances against discrimination by race and sex and economic status would be included and the church would work with all it's powers to end such relics of the past.
The beginning of the World Revolutionary War would see the expansion of the Church into all sections of the UASR as Trinitarians moved across the country for war work or would serve in the military. While the military prohibited Chaplains as 'reactionary throwbacks' many units would have a Brother with a good knowledge of the Bible lead 'discussion groups' and provide counseling for their fellow soldiers. What started as a primarily Northeastern urban based church in 1940 would have syndicates in all Provinces and cities by 1945.
Other Christian branches
Other churches found things hadn't changed in the face of the Revolution. The Religious Society of Friends (the Quakers, of which President Herbert Hoover was ironically a member) and the Mennonite Churches, both of whom were persecuted by the Whites for their pacifism mostly sided with the Revolution, and participated in conjunction of socialist and Trinitarian groups in rebuilding and reforming the country following the Red victory. The Amish were left alone with their traditions and their farms handled like other small family farms across the country.
Mainstream Protestant Christianity in America was organizationally shattered by the Revolution. The Episcopal Church's attempt at neutrality endeared it to neither side. While many of its clergy and lay members performed important humanitarian relief work in areas devastated by the war, many of its churches were pillaged, and clergy arrested by both Red and White forces. The Episcopal Church's stance against segregation in particular put its Southern branches in the crosshairs.
In the Deep South, this erupted into full blown religious sectarian conflict, as members of conservative congregations collaborated with White forces to terrorize and murder liberal and black congregations.
When the Red Terror reached the Deep South, the reprisal by the Extraordinary Commissions was ruthless. As MacArthur's forces were being scourged from the continent, many of the church militants were left in shallow graves.
In spite of its ongoing official ties with the Church of England as part of the Anglican Communion, repression against the Episcopal Church softened. In spite of the official policy of state atheism, most soviets as well as the All-Union government had very little desire to spend any energy antagonizing the faithful now that the war had been won.
A 1935 decree by the Presidium ordered the return of most confiscated church properties for use by their congregations. In New Afrika, the Episcopal Church, along with other black protestant churches, were officially recognized as victims of the White Terror, and given a place at public memorials "The Long Night" period of the African Diaspora.
Fringe Christian groups would prove more difficult to align. The Church of Jesus Christ of Latter Day Saints (LDS) was led by 75 year old vehement anti-Communist Heber J. Grant, advised by fellow anti-Communists J. Reuben Clark and David O. McKay. Grant aligned with MacArthur, urging Mormons to fight against the Communists. Clark and McKay led White militias in Utah. (notably, Clark was ultimately responsible for the death of Utah organizer Big Bill Haywood) However, while the leadership was aligned with the putschists, the rank and file were divided equally. Many , long influenced by the efforts of those like Haywood, rejected Grant's call and instead signed with the Red Army. Many within the Church organization also opposed Grant's open allegiance to MacArthur, at least in attempting to stay neutral in accordance with the new peace with the government.
As Utah was captured towards the end of the war, and Grant and McKay were ultimately forced to flee, establishing the "Latter Day Saints in exile" from London, (Clark was captured and tried for the death of Haywood and various civilian casualties), more leftist membership filled out the ranks. Ex-Senator Reed Smoot was recruited as the new President. While also anti-Communist, he was pragmatic enough to realize that the Reds were likely to win. Thus, in the closing months of the war, the Haywood Pact was conceived and signed. In exchange for concessions (the ban on black priests was to be lifted and Salt Lake City would be renamed to Haywood City to honor the late socialist hero), the Union government recognized the LDS Church right to exist and for its practitioners to be unmolested, at least as long as they didn't actively oppose the government. Some sections of the Church, loyal to Grant, opposed the signing and split off to form a fundamentalist Church called "The Third Convention"[1], whose militant faction was the Sons of Moroni, a section of the Sons of the Rocky Mountains.
Afforded less consideration was the Church of Jesus Christ, Scientist and the Jehovah's Witnesses. The former was regarded with suspicion because of their anti-medicine stance. Jehovah's Witnesses would have many conflicts with the Union government over their insularity and abstention from volunteer work. Adherents of both would find themselves stonewalled within the bureaucracy because of these beliefs, despite technically being recognized.
Judaism
The Foster-Reed program was successful in bringing thousands of persecuted Jews from Europe to America. They would either join the already large immigrant Jewish communities in America or build their own in new places they were settled in. The UASR would have the highest percentage of Jews in the world by the end of World War II.
Many immigrant Jews retained their own religious traditions within their own branches. However, a small minority, allied with long time activists, explored the possibility of a socialist Judaism, tying stories of radicalism and uprisings scattered throughout the Tanakh, Midrash, and Jewish legend with a strong sense of social and economic justice.
Islam
Islam in America grew in the early pre-revolutionary period with immigrants from the former Ottoman Empire, as well as Eastern Europe and India. After the Revolution, Soviet and Ethiopian Muslims also began emigrating to America. Most Muslim communities within the resettlement program were placed in the Midwest and South, where they would largely congregate on ethnic and religious lines. The AFNR was home to many African Muslim communities, including converts. Many Africans would embrace Islam, a pre-colonial religion for many African cultures, as an alternative to Christianity, considered imposed on them by white colonialism. In 1937, a large mosque was constructed in Atlanta to symbolize this change.
The majority of immigrants coming into the United Republics were Sunni, and most immigrants remained traditional in their practice of Islam. However, some theoreticians, taking influence from the Trinitarians and the pillar of Zakat began to conceive of a more "layman" oriented Islam, which was charitable and socialist in its outlook. While not taking off immediately amongst more traditional immigrant communities, it gained some converts, especially as immigration increased.
Buddhism
Buddhism became a more common religion in North America as it was introduced by the increasing number of immigrants from East Asia in the late 19th and early 20th centuries. With many Asian-Americans becoming involved with the social institutions aligned with the Workers' Communist Party in the 1920s (alongside European immigrants), their religious practices would gain a visible presence in broader American society, and would gain widespread recognition following the Revolution.
Most Asian Buddhist immigrants were Mahayanan, but with a closer relationship with the Soviet Union , some Tibetan Buddhists from Mongolia and Tuva also began immigrating. The unique culture of Tibetan Buddhists, highlighted in magazines like People's Geographic, and their perceived pacifism got the attention of some white intellectuals. Adherents like Theos Bernard would make Tibetan Buddhism a fashionable religion amongst lower apparatchik and rehabilitated bourgeois.
Hinduism/Sikhism
Prior to the Revolution, the majority of Indian immigrants to the US were of Punjabi in origin. They would become known for their distinctive turban, part of their Sikh religion. Among Asian WCPA sections in the West, Punjabi Sikhs (intertwined through marriage with Mexican immigrant community) would become one of the most militant, serving with distinction during the Civil War as part of the Ghadar Party or the Shivaji volunteer brigades.
After the Revolution, Indians from other parts of the country, mostly political radicals or independence activists, began to settle in America. Some would note the success of Trinitarians in uprooting the traditional hierarchical structures, and advocated Hindus try to dismantle the caste system in the same manner. "Dalit Socialism" would later gain traction back in India
Some Hindu gurus would find traction with some Americans dissatisfied with both Christianity and socialist atheism. Fascination with Hinduism and Hindu concepts slowly grew in some communities on the coasts during the First Cultural Revolution, with even former GenSec Upton Sinclair expressing interest and meeting several gurus during his post-office life.
Other
The Moorish Science Temple, a Chicago-based fringe African American group influenced by Islam founded by Noble Drew Ali, was relatively young at the time of the Revolution, having been founded a mere 20 years earlier. It held that African Americans were descendants of "Moors", who were in turn descended from Moabs. The group promptly used this as a means to uplift many African Americans coming during the Great Migration. By that point, Ali had died under mysterious circumstances (officially tuberculosis, but many speculated that he died from injuries sustained by police) in 1929. After his death and the resulting power struggle, the Church was under the control of David Fard-El (formerly Wallace Dodd Fard by most accounts)[1], who claimed to be the reincarnation of Ali.
Fard-El took the ideology of the temple even further, holding that white people were the creation of the scientist Yakub, that Africans were the true Tribe of Israel and Jews were imposters. Fard-El would expand the organization before and after the Revolution, bringing it to Detroit, Minneapolis and New York. Expanding on a previous practice to add "El" or "Bey" to the end of a name, Fard-El proclaimed that practitioners could change their names to X (to symbolize their unknown family names before slave owners changed them) or to Arabic names.
Ultimately, while Fard-El would ultimately fail to gain many followers with most Africans becoming WCPA supporters, they would garner a small following with Garveyites and Caribbean immigrants. Many would disagree with Fard-El, and some would split off to form the "original" Moorish Temple, which was closer to Drew Ali's original vision, and aligned with the Revolution as an ultimate uplift for black Americans. They would gradually drift towards mainline Islamic practices.
Caribbean immigrants also brought an assortment of their own native religions to the AFNR, including traditional Voodoo and Santeria, as well as the new religion of Rastafari, which worshipped the exiled Emperor of Ethiopia and espoused Garveyite ideals of black empowerment and nationalism.
The rise of Native ASRs like Sioux, Sequoyah, and Apache facilitated a revival of native religions and practices. Massive cultural celebrations and holidays were made to make these cultures and religions more formal.
[1] The name comes from an OTL splinter group in Mexico
[2] OTL, Fard's leadership claims were rejected, so he went to Detroit and changed his name to Wallace Fard Muhammad. He would find a new organization there: The Nation of Islam
Excerpt from The History of Religion in the United Republics, general college textbook
The Trinitarian Church [by @Traveller76 ]
Trinitarianism is Christianity with its sleeves rolled up. It is not afraid to get dirty. It is not afraid to work with the sick, the poor, the illiterate. It is not afraid to go to the ends of the earth, to the jungles and deserts, to the city slums and forgotten villages. It does not discriminate against the dark skinned farm worker daughter or the lighter skinned merchant's son. It teaches all, helps all, loves all and gives all. Why do we do it? Because we can, because we should, we live in each other's happiness and not in each other's misery. To hear children laugh, to see the spark of learning in someone's eyes is worth more to me than all the gold in heaven and pearls in the sea.
Comrade Tomas Pentti, Trinitarist Service Committee (Retired), The Struggle for Liberation (1970)
"The two men came into our town one day wearing dark suits and ties with white shirts, sunglasses and hats hauling suitcases. One was tall and skinny, over six foot tall and one twenty, one thirty I say. The other was about five five and about one sixty. So both of them walk into the cafe and I walk over to them to take their order. I see the tattoos on their hands, the skinny one had ELWOOD on his right hand and the fat one had JAKE on his left. I thought, oh Marx, some reactionaries escaped from prison and me being a good looking girl of eighteen would be kidnapped. Yes I read the romantic magazines to pass the time, what girl didn't. Anyway. The fat one asks me if we serve fried chicken. I tell him we serve the best damned chicken in the state. He orders four chickens, not four pieces, four entire chickens. The skinny one just wants dry white toast. Both order sweet tea. I take their order and start moving to the phone thinking I can get the switchboard to call the State Militia when I look in the mirror. I was concentrating on the hands. I didn't notice the Roman Collars. They were priests!
So I pour two glasses of tea with ice and head back to the counter and place them in front of them. "So, Comrades, what brings you here in all this heat?" The skinny one takes off his hat and sunglasses and I am looking into the greenest eyes I have even seen. "We're on a mission from God and the People" he says in a flat Midwest voice.
That is how I met my Comrade Elwood Greyson, Trinitarian Brother, my future husband and his brother Jake, also a Brother."
-Adwoa "Mama" Grayson, Diary of a Southern Town, 1988.
Timeline of the Trinitarian Church
July 2, 1928: A papal edict is issued, aimed at the growing involvement of U.S. Catholics with the socialist movement. It harshly condemns socialism and laborism, and instead encourages humility and charity as an alternative. Known members of the Workers' Party are to be explicitly denied communion. This begins what is called the Catholic Splintering as liberal and conservative wings of American Catholicism are soon formed. The Liberal or Reform faction would continue to work with socialism and laborism, arguing that to ignore the plight of the poor and working classes and why they were in that situation lead to stagnation.
When we give bread to the poor, we are called saints. When we ask why the poor have no bread, we are called communists.
-- Brother Bartolomé Fabio, Reform Minster
The Conservatives counter with Matthew 22:15-22:
15 Then the Pharisees went out and laid plans to trap him in his words. 16 They sent their disciples to him along with the Herodians. "Teacher," they said, "we know you are a man of integrity and that you teach the way of God in accordance with the truth. You aren't swayed by men, because you pay no attention to who they are. 17 Tell us then, what is your opinion? Is it right to pay taxes to Caesar or not?"
18 But Jesus, knowing their evil intent, said, "You hypocrites, why are you trying to trap me? 19 Show me the coin used for paying the tax." They brought him a denarius, 20 and he asked them, "Whose portrait is this? And whose inscription?"
21 "Caesar's," they replied.
Then he said to them, "Give to Caesar what is Caesar's, and to God what is God's."
22 When they heard this, they were amazed. So they left him and went away.
Basically stating that the Church and Catholics were becoming too involved with politics and were neglecting their missions to assist their communities. While attempts were made to mend the divide, many believed it was too little and too late.
By the time of the Second Civil War the split had become wider and wider with each year. A third faction also formed, born of militant Agnostics tired of the divisions in the Church. Both Orthodox and Reformers would serve and die on both sides of the Revolution as both soldiers and civilians. With the end of the war and the success of the Revolution, many of the conservatives formed the Underground Churches which received some support from the Vatican. Most of the support is smuggled in from Canada, especially Quebec. Many conservatives are smuggled out along an underground railroad and form the Catholic Church of the United States in Exile.
The Reformers would soon become the Trinitarian Church.
February 8, 1935: The Red Trinitarian Ecumene, commonly called the Trinitarian Church, is founded by a congress of delegates from pro-separation Catholic parishes across America. Espousing a radical re-interpretation of Catholic social doctrine that would later be named liberation theology, the Trinitarians uproot much of the Catholic remaining hierarchy of the Church in America.
1935-1940 would see the rapid development of the Ecumene, fusing together left-wing splinters of Methodist, Catholic, Unitarian and Universalist groups. In 1936 the first Church Convention would be held in Philadelphia, which would see the voting and adoption of the Trinitarian Covenant, the establishment of February 8th as a Church Holiday and recognition of the blood shed by Catholics and Christians during the Second Civil War and Revolution. A yearly convention would be held and would be open to any member of the church to attend in order to adopt and revise church policies to prevent stagnation.
The Covenant was debated and passed after four days and would set the tone for the policies of the church. Many Catholic titles were reformed or abolished, with members referring to each other as Brother or Sister or Comrade. Each church would be organized as a syndicate under an elected council. Instead of Combines based on a particular industry they would be organized along Provincial lines under an elected committee. One Manifold composed of elected representatives from the Combines would be created to organize aid and support to various Combines and Syndicates based on need and reports. Priests would be allowed to marry and have children and women would be allowed to serve. Stances against discrimination by race and sex and economic status would be included and the church would work with all it's powers to end such relics of the past.
The beginning of the World Revolutionary War would see the expansion of the Church into all sections of the UASR as Trinitarians moved across the country for war work or would serve in the military. While the military prohibited Chaplains as 'reactionary throwbacks' many units would have a Brother with a good knowledge of the Bible lead 'discussion groups' and provide counseling for their fellow soldiers. What started as a primarily Northeastern urban based church in 1940 would have syndicates in all Provinces and cities by 1945.
Other Christian branches
Other churches found things hadn't changed in the face of the Revolution. The Religious Society of Friends (the Quakers, of which President Herbert Hoover was ironically a member) and the Mennonite Churches, both of whom were persecuted by the Whites for their pacifism mostly sided with the Revolution, and participated in conjunction of socialist and Trinitarian groups in rebuilding and reforming the country following the Red victory. The Amish were left alone with their traditions and their farms handled like other small family farms across the country.
Mainstream Protestant Christianity in America was organizationally shattered by the Revolution. The Episcopal Church's attempt at neutrality endeared it to neither side. While many of its clergy and lay members performed important humanitarian relief work in areas devastated by the war, many of its churches were pillaged, and clergy arrested by both Red and White forces. The Episcopal Church's stance against segregation in particular put its Southern branches in the crosshairs.
In the Deep South, this erupted into full blown religious sectarian conflict, as members of conservative congregations collaborated with White forces to terrorize and murder liberal and black congregations.
When the Red Terror reached the Deep South, the reprisal by the Extraordinary Commissions was ruthless. As MacArthur's forces were being scourged from the continent, many of the church militants were left in shallow graves.
In spite of its ongoing official ties with the Church of England as part of the Anglican Communion, repression against the Episcopal Church softened. In spite of the official policy of state atheism, most soviets as well as the All-Union government had very little desire to spend any energy antagonizing the faithful now that the war had been won.
A 1935 decree by the Presidium ordered the return of most confiscated church properties for use by their congregations. In New Afrika, the Episcopal Church, along with other black protestant churches, were officially recognized as victims of the White Terror, and given a place at public memorials "The Long Night" period of the African Diaspora.
Fringe Christian groups would prove more difficult to align. The Church of Jesus Christ of Latter Day Saints (LDS) was led by 75 year old vehement anti-Communist Heber J. Grant, advised by fellow anti-Communists J. Reuben Clark and David O. McKay. Grant aligned with MacArthur, urging Mormons to fight against the Communists. Clark and McKay led White militias in Utah. (notably, Clark was ultimately responsible for the death of Utah organizer Big Bill Haywood) However, while the leadership was aligned with the putschists, the rank and file were divided equally. Many , long influenced by the efforts of those like Haywood, rejected Grant's call and instead signed with the Red Army. Many within the Church organization also opposed Grant's open allegiance to MacArthur, at least in attempting to stay neutral in accordance with the new peace with the government.
As Utah was captured towards the end of the war, and Grant and McKay were ultimately forced to flee, establishing the "Latter Day Saints in exile" from London, (Clark was captured and tried for the death of Haywood and various civilian casualties), more leftist membership filled out the ranks. Ex-Senator Reed Smoot was recruited as the new President. While also anti-Communist, he was pragmatic enough to realize that the Reds were likely to win. Thus, in the closing months of the war, the Haywood Pact was conceived and signed. In exchange for concessions (the ban on black priests was to be lifted and Salt Lake City would be renamed to Haywood City to honor the late socialist hero), the Union government recognized the LDS Church right to exist and for its practitioners to be unmolested, at least as long as they didn't actively oppose the government. Some sections of the Church, loyal to Grant, opposed the signing and split off to form a fundamentalist Church called "The Third Convention"[1], whose militant faction was the Sons of Moroni, a section of the Sons of the Rocky Mountains.
Afforded less consideration was the Church of Jesus Christ, Scientist and the Jehovah's Witnesses. The former was regarded with suspicion because of their anti-medicine stance. Jehovah's Witnesses would have many conflicts with the Union government over their insularity and abstention from volunteer work. Adherents of both would find themselves stonewalled within the bureaucracy because of these beliefs, despite technically being recognized.
Judaism
The Foster-Reed program was successful in bringing thousands of persecuted Jews from Europe to America. They would either join the already large immigrant Jewish communities in America or build their own in new places they were settled in. The UASR would have the highest percentage of Jews in the world by the end of World War II.
Many immigrant Jews retained their own religious traditions within their own branches. However, a small minority, allied with long time activists, explored the possibility of a socialist Judaism, tying stories of radicalism and uprisings scattered throughout the Tanakh, Midrash, and Jewish legend with a strong sense of social and economic justice.
Islam
Islam in America grew in the early pre-revolutionary period with immigrants from the former Ottoman Empire, as well as Eastern Europe and India. After the Revolution, Soviet and Ethiopian Muslims also began emigrating to America. Most Muslim communities within the resettlement program were placed in the Midwest and South, where they would largely congregate on ethnic and religious lines. The AFNR was home to many African Muslim communities, including converts. Many Africans would embrace Islam, a pre-colonial religion for many African cultures, as an alternative to Christianity, considered imposed on them by white colonialism. In 1937, a large mosque was constructed in Atlanta to symbolize this change.
The majority of immigrants coming into the United Republics were Sunni, and most immigrants remained traditional in their practice of Islam. However, some theoreticians, taking influence from the Trinitarians and the pillar of Zakat began to conceive of a more "layman" oriented Islam, which was charitable and socialist in its outlook. While not taking off immediately amongst more traditional immigrant communities, it gained some converts, especially as immigration increased.
Buddhism
Buddhism became a more common religion in North America as it was introduced by the increasing number of immigrants from East Asia in the late 19th and early 20th centuries. With many Asian-Americans becoming involved with the social institutions aligned with the Workers' Communist Party in the 1920s (alongside European immigrants), their religious practices would gain a visible presence in broader American society, and would gain widespread recognition following the Revolution.
Most Asian Buddhist immigrants were Mahayanan, but with a closer relationship with the Soviet Union , some Tibetan Buddhists from Mongolia and Tuva also began immigrating. The unique culture of Tibetan Buddhists, highlighted in magazines like People's Geographic, and their perceived pacifism got the attention of some white intellectuals. Adherents like Theos Bernard would make Tibetan Buddhism a fashionable religion amongst lower apparatchik and rehabilitated bourgeois.
Hinduism/Sikhism
Prior to the Revolution, the majority of Indian immigrants to the US were of Punjabi in origin. They would become known for their distinctive turban, part of their Sikh religion. Among Asian WCPA sections in the West, Punjabi Sikhs (intertwined through marriage with Mexican immigrant community) would become one of the most militant, serving with distinction during the Civil War as part of the Ghadar Party or the Shivaji volunteer brigades.
After the Revolution, Indians from other parts of the country, mostly political radicals or independence activists, began to settle in America. Some would note the success of Trinitarians in uprooting the traditional hierarchical structures, and advocated Hindus try to dismantle the caste system in the same manner. "Dalit Socialism" would later gain traction back in India
Some Hindu gurus would find traction with some Americans dissatisfied with both Christianity and socialist atheism. Fascination with Hinduism and Hindu concepts slowly grew in some communities on the coasts during the First Cultural Revolution, with even former GenSec Upton Sinclair expressing interest and meeting several gurus during his post-office life.
Other
The Moorish Science Temple, a Chicago-based fringe African American group influenced by Islam founded by Noble Drew Ali, was relatively young at the time of the Revolution, having been founded a mere 20 years earlier. It held that African Americans were descendants of "Moors", who were in turn descended from Moabs. The group promptly used this as a means to uplift many African Americans coming during the Great Migration. By that point, Ali had died under mysterious circumstances (officially tuberculosis, but many speculated that he died from injuries sustained by police) in 1929. After his death and the resulting power struggle, the Church was under the control of David Fard-El (formerly Wallace Dodd Fard by most accounts)[1], who claimed to be the reincarnation of Ali.
Fard-El took the ideology of the temple even further, holding that white people were the creation of the scientist Yakub, that Africans were the true Tribe of Israel and Jews were imposters. Fard-El would expand the organization before and after the Revolution, bringing it to Detroit, Minneapolis and New York. Expanding on a previous practice to add "El" or "Bey" to the end of a name, Fard-El proclaimed that practitioners could change their names to X (to symbolize their unknown family names before slave owners changed them) or to Arabic names.
Ultimately, while Fard-El would ultimately fail to gain many followers with most Africans becoming WCPA supporters, they would garner a small following with Garveyites and Caribbean immigrants. Many would disagree with Fard-El, and some would split off to form the "original" Moorish Temple, which was closer to Drew Ali's original vision, and aligned with the Revolution as an ultimate uplift for black Americans. They would gradually drift towards mainline Islamic practices.
Caribbean immigrants also brought an assortment of their own native religions to the AFNR, including traditional Voodoo and Santeria, as well as the new religion of Rastafari, which worshipped the exiled Emperor of Ethiopia and espoused Garveyite ideals of black empowerment and nationalism.
The rise of Native ASRs like Sioux, Sequoyah, and Apache facilitated a revival of native religions and practices. Massive cultural celebrations and holidays were made to make these cultures and religions more formal.
[1] The name comes from an OTL splinter group in Mexico
[2] OTL, Fard's leadership claims were rejected, so he went to Detroit and changed his name to Wallace Fard Muhammad. He would find a new organization there: The Nation of Islam