Lecture Notes on Autobiography of Malcolm X

I thought the discussion we got into yesterday and some of your questions were good. I am sorry I may not have been as clear in my responses. But let me just add this: Like anyone, Malcolm X was far from perfect, and his ideas and accusations were often very broad and in that respect sometimes unfair. I believe we saw that in discussing his criticisms of Christianity, as well as his promotion of Islam. And I believe we'll encounter other examples such as when he tries to clarify his use of the term "white devils." In his defense, I would say that making accusations that were very stark and sweeping was part of his stock in trade and necessary to get people (black or white) to sit up and take notice, just as Dr. King used the tool of nonviolent demonstrations to get people's attention.

Since I was not able to make much progress in my commentary, I am going to post what I had planned to address, with references to the text. I may also add some more on Monday, so that we can wrap up the Autobiography fairly soon (perhaps by next Thursday). You should either print these notes out or copy them down and put them in your notebook for future reference, especially for the sake of the final exam.

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We left off in the middle of Chapter 14 where Malcolm is talking about the documentary, "The Hate That Hate Produced," which brought him and the NOI into national attention.

A. One of the issues he addresses is the difference between SEPARATION (which the NOI advocated) and SEGREGATION. Malcolm addresses this very clearly at the bottom of p.250 over to p. 251. In part he says: "... segregation is when your life and liberty are controlled, regulated by someone else. To segregate means to control. Segregation is that which is forced upon inferiors by superiors. But separation is that which is done voluntarily, by two equals -- for the good of both!"

B. Malcolm X was also frequently accused of inciting violence. But as we noted in class, despite his rhetoric, he was never personally involved in any violent incident or uprising (for example, as when Brother Hinton was beat up by the police).

C. Around this time Malcolm becomes aware that his phone was tapped and he was being watched. Black agents were sent to infiltrate the NOI, some of whom were converted in the process.

D. Toward the end of this chapter, he highlights the NOI's success in rehabilitating drugs addicts. And I would say that their approach makes a lot of sense and is based on sound principles. See pp. 264-265. A bit later, Malcolm even suggests that perhaps the government should consider funding their efforts, which I believe is as justified as other religious organizations getting government funds to provide various social services under President Bush's "faith-based initiative."

Chapter Fifteen: Icarus

A. Malcolm notes that a lot of the mail he received, mostly from whites, basically agreed with him. Only a few cranks and death threats. Comparatively, King received more death threats.

B. He clarifies his use of the term "white devils." See bottom p. 271. He emphasizes whites as a collective entity. I see his point, but it still does not necessarily justify it though.

1. In this context, he also suggests there was a clear racist motivation behind the internment of the Japanese in America during WWII, and why German Americans were not also rounded up. (Malcolm later befriended a Japanese American woman and activist who had been interned, Yuri Kochiyama.)

C. White reporters liked to manuever him to criticize other civil rights leaders, especially King.

1. The Southern press blacked him out, except for his attacks on Northern liberals. He said at one point, "Snakes couldn't have turned on me faster than the liberal." (bottom, p. 276)

2. Malcolm also states a nice metaphor for how far he believed civil rights had advanced. "I can't turn around without hearing about some civil rights advance! White people seem to think the black man ought to be shouting 'hallelujah'! Four hundred years the white man has had his foot-long knife in the black man's back -- and now the white man starts to wiggle the knife out, maybe six inches! The black man's supposed to be grateful? Why, if the white man jerked the knife out, it's still going to leave a scar!" (p. 275)

D. Human rights! Respect as human beings! that's what America's blacks want. Malcolm goes on to describe this basic point further and contrast that with the push for mere "civil rights" and integration. Read carefully and think about how relevant some of his comments are to the status of black-white relations even today. (all of pp. 278-279)

E. He criticizes Negroes who try to imitate whites. He also criticizes interracial marriage in a color hostile world. (he does change a bit on this issue during his last year.)

F. Malcolm makes an important statement about the importance of "black self-help," that is, blacks focusing on improving and building up their own communities. Read the first half of p. 281. As he stresses, whites cannot give blacks self-respect, that's something blacks have to do themselves.

G. Malcolm was at the famous "March on Washington," which he ridiculed as the "Farse on Washington." I would agree he is too harsh and cynical about this great event. But he did have a point about it being stage-managed by whites in the Kennedy Adm. They even threatened to pull the plug on the public address system if John Lewis did not cut out some critical comments in his speech (which he reluctantly agreed to do). Think of it -- the crowd or the country and the world may never have heard Dr. King's famous "I Have a Dream" speech (which, incidentally, FBI director Hoover called pure demagoguery).

H. At this time (1963), Malcolm X was the second most sought-after speaker on college campuses (just behind Barry Goldwater, Republican presidential candidate in 1964). Malcolm is quite praiseworthy of these largely white college audiences. See p. 288 and see if you think Wofford or colleges and universities today measure up.

I. Malcolm is frequently accused of being anti-Semitic because he often attacks Jewish businesses which exploited the black ghettos. But he tries to make clear that his main target is exploitation itself, no matter who or what group is behind it.

J. He tells an interesting, moving story at the end of the chapter about seeing his old burglary hideout out a window when he is addressing an audience at Harvard, and he is momentarily overwhelmed by the thought of how Islam had lifted him out of the muck of his former existence. p. 293.

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That brings us up to Chapter Sixteen. I may post some more lecture notes on Monday. See you Tuesday 2/26 when we'll see "X" and keep in mind the family activity I want you to do.