Malcolm X Part II

 

Assassination

On February 19, 1965, Malcolm X told interviewer Gordon Parks that the Nation of Islam was actively trying to kill him. On February 21, 1965, he was preparing to address the OAAU in Manhattan's Audubon Ballroom when someone in the 400-person audience yelled, "Nigger! Get your hand outta my pocket!"

As Malcolm X and his bodyguards tried to quell the disturbance, a man rushed forward and shot him once in the chest with a sawed-off shotgun and two other men charged the stage firing semi-automatic handguns. Malcolm X was pronounced dead at 3:30 pm, shortly after arriving at Columbia Presbyterian Hospital. The autopsy identified 21 gunshot wounds to the chest, left shoulder, arms and legs, including ten buckshot wounds from the initial shotgun blast.

Les Payne and Tamara Payne, in their Pulitzer Prize winning biography The Dead Are Arising: The Life of Malcolm X, claim that the assassins were members of the Nation of Islam's Newark, New Jersey, mosque: William 25X (also known as William Bradley), who fired the shotgun; Leon Davis; and Thomas Hayer.

One gunman, Nation of Islam member Talmadge Hayer (also known as Thomas Hagan), was beaten by the crowd before police arrived. Witnesses identified the other gunmen as Nation members Norman 3X Butler and Thomas 15X Johnson. All three were convicted of murder in March 1966 and sentenced to life in prison.

At trial, Hayer confessed, but refused to identify the other assailants except to assert that they were not Butler and Johnson. In 1977 and 1978, he signed affidavits reasserting Butler's and Johnson's innocence, naming four other Nation members of Newark's Mosque No. 25 as participants in the murder or its planning. These affidavits did not result in the case being reopened.

Butler, today known as Muhammad Abdul Aziz, was paroled in 1985 and became the head of the Nation's Harlem mosque in 1998; he maintains his innocence. In prison Johnson, who changed his name to Khalil Islam, rejected the Nation's teachings and converted to Sunni Islam. Released in 1987, he maintained his innocence until his death in August 2009. Hayer, who also rejected the Nation's teachings while in prison and converted to Sunni Islam, is known today as Mujahid Halim. He was paroled in 2010.

In 2021, Muhammad Abdul Aziz and Khalil Islam (formerly Norman 3X Butler and Thomas 15X Johnson) were exonerated from their murder convictions, following a review that found the FBI and the New York Police Department withheld key evidence during the trial.

Funeral

The public viewing, February 23–26 at Unity Funeral Home in Harlem, was attended by some 14,000 to 30,000 mourners. For the funeral on February 27, loudspeakers were set up for the overflow crowd outside Harlem's thousand-seat Faith Temple of the Church of God in Christ, and a local television station carried the service live.

Among the civil rights leaders attending were John Lewis, Bayard Rustin, James Forman, James Farmer, Jesse Gray, and Andrew Young. Actor and activist Ossie Davis delivered the eulogy, describing Malcolm X as "our shining black prince ... who didn't hesitate to die because he loved us so":

There are those who will consider it their duty, as friends of the Negro people, to tell us to revile him, to flee, even from the presence of his memory, to save ourselves by writing him out of the history of our turbulent times. Many will ask what Harlem finds to honor in this stormy, controversial and bold young captain—‌and we will smile. Many will say turn away—‌away from this man, for he is not a man but a demon, a monster, a subverter and an enemy of the black man—‌and we will smile. They will say that he is of hate—‌a fanatic, a racist—‌who can only bring evil to the cause for which you struggle! And we will answer and say to them: Did you ever talk to Brother Malcolm? Did you ever touch him, or have him smile at you? Did you ever really listen to him? Did he ever do a mean thing? Was he ever himself associated with violence or any public disturbance? For if you did you would know him. And if you knew him you would know why we must honor him.... And, in honoring him, we honor the best in ourselves.

Malcolm X was buried at Ferncliff Cemetery in Hartsdale, New York. Friends took up the gravediggers' shovels to complete the burial themselves.

Actor and activist Ruby Dee and Juanita Poitier (wife of Sidney Poitier) established the Committee of Concerned Mothers to raise money for a home for his family and for his children's educations.

Reactions

Reactions to Malcolm X's assassination were varied. In a telegram to Betty Shabazz, Martin Luther King Jr. expressed his sadness at "the shocking and tragic assassination of your husband." He said:

While we did not always see eye to eye on methods to solve the race problem, I always had a deep affection for Malcolm and felt that he had a great ability to put his finger on the existence and root of the problem. He was an eloquent spokesman for his point of view and no one can honestly doubt that Malcolm had a great concern for the problems that we face as a race.

Elijah Muhammad told the annual Savior's Day convention on February 26 that "Malcolm X got just what he preached," but denied any involvement with the murder. "We didn't want to kill Malcolm and didn't try to kill him," Muhammad said, adding "We know such ignorant, foolish teachings would bring him to his own end."

Writer James Baldwin, who had been a friend of Malcolm X's, was in London when he heard the news of the assassination. He responded with indignation towards the reporters interviewing him, shouting, "You did it! It is because of you—the men that created this white supremacy—that this man is dead. You are not guilty, but you did it.... Your mills, your cities, your rape of a continent started all this."

The New York Post wrote that "even his sharpest critics recognized his brilliance—‌often wild, unpredictable and eccentric, but nevertheless possessing promise that must now remain unrealized." The New York Times wrote that Malcolm X was "an extraordinary and twisted man" who "turn[ed] many true gifts to evil purpose" and that his life was "strangely and pitifully wasted." Time called him "an unashamed demagogue" whose "creed was violence."

Outside of the U.S., particularly in Africa, the press was sympathetic. The Daily Times of Nigeria wrote that Malcolm X would "have a place in the palace of martyrs" The Ghanaian Times likened him to John Brown, Medgar Evers, and Patrice Lumumba, and counted him among "a host of Africans and Americans who were martyred in freedom's cause."

In China, the People's Daily described Malcolm X as a martyr killed by "ruling circles and racists" in the United States; his assassination, the paper wrote, demonstrated that "in dealing with imperialist oppressors, violence must be met with violence." The Guangming Daily, also published in Beijing, stated that "Malcolm was murdered because he fought for freedom and equal rights." In Cuba, El Mundo described the assassination as "another racist crime to eradicate by violence the struggle against discrimination."

In a weekly column he wrote for the New York Amsterdam News, King reflected on Malcolm X and his assassination:

Malcolm X came to the fore as a public figure partially as a result of a TV documentary entitled, The Hate that Hate Produced. That title points to the nature of Malcolm's life and death.

Malcolm X was clearly a product of the hate and violence invested in the Negro's blighted existence in this nation....

In his youth, there was no hope, no preaching, teaching or movements of non-violence....

It is a testimony to Malcolm's personal depth and integrity that he could not become an underworld Czar, but turned again and again to religion for meaning and destiny. Malcolm was still turning and growing at the time of his brutal and meaningless assassination.…

Like the murder of Lumumba, the murder of Malcolm X deprives the world of a potentially great leader. I could not agree with either of these men, but I could see in them a capacity for leadership which I could respect, and which was just beginning to mature in judgment and statesmanship.

Allegations of conspiracy

Within days, the question of who bore responsibility for the assassination was being publicly debated. On February 23, James Farmer, leader of the Congress of Racial Equality, announced at a news conference that local drug dealers, and not the Nation of Islam, were to blame. Others accused the NYPD, the FBI, or the CIA, citing the lack of police protection, the ease with which the assassins entered the Audubon Ballroom, and the failure of the police to preserve the crime scene. Earl Grant, one of Malcolm X's associates who was present at the assassination, later wrote:

[A]bout five minutes later, a most incredible scene took place. Into the hall sauntered about a dozen policemen. They were strolling at about the pace one would expect of them if they were patrolling a quiet park. They did not seem to be at all excited or concerned about the circumstances.

I could hardly believe my eyes. Here were New York City policemen, entering a room from which at least a dozen shots had been heard, and yet not one of them had his gun out! As a matter of absolute fact, some of them even had their hands in their pockets.

In the 1970s, the public learned about COINTELPRO and other secret FBI programs established to infiltrate and disrupt civil rights organizations during the 1950s and 1960s. Louis Lomax wrote that John Ali, national secretary of the Nation of Islam, was a former FBI agent. Malcolm X had confided to a reporter that Ali exacerbated tensions between him and Elijah Muhammad and that he considered Ali his "archenemy" within the Nation of Islam leadership. Ali had a meeting with Talmadge Hayer, one of the men convicted of killing Malcolm X, the night before the assassination.

The Shabazz family are among those who have accused Louis Farrakhan of involvement in Malcolm X's assassination. In a 1993 speech Farrakhan seemed to acknowledge the possibility that the Nation of Islam was responsible:

Was Malcolm your traitor or ours? And if we dealt with him like a nation deals with a traitor, what the hell business is it of yours? A nation has to be able to deal with traitors and cutthroats and turncoats.

In a 60 Minutes interview that aired during May 2000, Farrakhan stated that some things he said may have led to the assassination of Malcolm X. "I may have been complicit in words that I spoke," he said, adding "I acknowledge that and regret that any word that I have said caused the loss of life of a human being." A few days later Farrakhan denied that he "ordered the assassination" of Malcolm X, although he again acknowledged that he "created the atmosphere that ultimately led to Malcolm X's assassination."

No consensus has been reached on who was responsible for the assassination. In August 2014, an online petition was started using the White House online petition mechanism to call on the government to release, without alteration, any files they still held relating to the murder of Malcolm X. In January 2019, members of the families of Malcolm X, John F. Kennedy, Martin Luther King Jr., and Robert F. Kennedy were among dozens of Americans who signed a public statement calling for a truth and reconciliation commission to persuade Congress or the Justice Department to review the assassinations of all four leaders during the 1960s.

A February 21, 2021 press conference attended by three of Malcolm X's daughters and members of deceased NYPD undercover officer Raymond Wood's family released his authorized posthumous letter that stated in part: "I was told to encourage leaders and members of the civil rights groups to commit felonious acts." The Guardian reports that "The arrests kept the two men from managing door security at the Audubon Ballroom in Washington Heights on the day of the shooting, according to the letter." On February 26, 2021, the daughter of Raymond Wood, Kelly Wood, stated that the letter presented at the February 21 press conference is fake. Kelly Wood stated that the letter was created by her cousin Reggie Wood for attention and book sales.

Philosophy

Except for his autobiography, Malcolm X left no published writings. His philosophy is known almost entirely from the many speeches and interviews he gave from 1952 until his death. Many of those speeches, especially from the last year of his life, were recorded and have been published.

Beliefs of the Nation of Islam

The white liberal differs from the white con­serv­a­tive only in one way: the liberal is more deceitful than the conservative.—Malcolm X

While he was a member of the Nation of Islam, Malcolm X taught its beliefs, and his statements often began with the phrase "The Honorable Elijah Muhammad teaches us that ..." It is virtually impossible now to discern whether Malcolm X's personal beliefs at the time diverged from the teachings of the Nation of Islam. After he left the Nation in 1964, he compared himself to a ventriloquist's dummy who could only say what Elijah Muhammad told him to say.

Malcolm X taught that black people were the original people of the world, and that whites were a race of devils who were created by an evil scientist named Yakub The Nation of Islam believed that black people were superior to white people and that the demise of the white race was imminent. When questioned concerning his statements that white people were devils, Malcolm X said: "history proves the white man is a devil." "Anybody who rapes, and plunders, and enslaves, and steals, and drops hell bombs on people ... anybody who does these things is nothing but a devil."

Malcolm X said that Islam was the "true religion of black mankind" and that Christianity was "the white man's religion" that had been imposed upon African Americans by their slave-masters. He said that the Nation of Islam followed Islam as it was practiced around the world, but the Nation's teachings varied from those of other Muslims because they were adapted to the "uniquely pitiful" condition of black people in the United States. He taught that Wallace Fard Muhammad, the founder of the Nation, was God incarnate, and that Elijah Muhammad was his Messenger, or Prophet.

While the civil rights movement fought against racial segregation, Malcolm X advocated the complete separation of blacks from whites. The Nation of Islam proposed the establishment of a separate country for African Americans in the southern or southwestern United States as an interim measure until African Americans could return to Africa. Malcolm X suggested the United States government owed reparations to black people for the unpaid labor of their ancestors. He also rejected the civil rights movement's strategy of nonviolence, advocating instead that black people should defend themselves.

Independent views

The common goal of 22 million Afro-Americans is respect as human beings. ... We can never get civil rights in America until our human rights are first restored. We will never be recognized as citizens there until we are first recognized as humans. ...

Just as the violation of human rights of our brothers and sisters in South Africa and Angola is an international issue and has brought the racists of South Africa and Portugal under attack from all other independent governments at the United Nations, once the miserable plight of the 22 million Afro-Americans is also lifted to the level of human rights our struggle then becomes an international issue and the direct concern of all other civilized governments. We can then take the racist American Government before the World Court and have the racists in it exposed and condemned as the criminals that they are.—Malcolm X

After leaving the Nation of Islam, Malcolm X announced his willingness to work with leaders of the civil rights movement, though he advocated some changes to their policies. He felt that calling the movement a struggle for civil rights would keep the issue within the United States while changing the focus to human rights would make it an international concern. The movement could then bring its complaints before the United Nations, where Malcolm X said the emerging nations of the world would add their support.

Malcolm X argued that if the U.S. government was unwilling or unable to protect black people, black people should protect themselves. He said that he and the other members of the OAAU were determined to defend themselves from aggressors, and to secure freedom, justice and equality "by whatever means necessary".

Malcolm X stressed the global perspective he gained from his international travels. He emphasized the "direct connection" between the domestic struggle of African Americans for equal rights with the independence struggles of Third World nations. He said that African Americans were wrong when they thought of themselves as a minority; globally, black people were the majority.

In his speeches at the Militant Labor Forum, which was sponsored by the Socialist Workers Party, Malcolm X criticized capitalism. After one such speech, when he was asked what political and economic system he wanted, he said he did not know, but that it was no coincidence the newly independent countries in the Third World were turning toward socialism. When a reporter asked him what he thought about socialism, Malcolm X asked whether it was good for black people. When the reporter told him it seemed to be, Malcolm X told him: "Then I'm for it.”

Although he no longer called for the separation of black people from white people, Malcolm X continued to advocate black nationalism, which he defined as self-determination for the African-American community. In the last months of his life, however, Malcolm X began to reconsider his support for black nationalism after meeting northern African revolutionaries who, to all appearances, were white.

After his Hajj, Malcolm X articulated a view of white people and racism that represented a deep change from the philosophy he had supported as a minister of the Nation of Islam. In a famous letter from Mecca, he wrote that his experiences with white people during his pilgrimage convinced him to "rearrange" his thinking about race and "toss aside some of [his] previous conclusions". In a conversation with Gordon Parks, two days before his assassination, Malcolm said:

[L]istening to leaders like Nasser, Ben Bella, and Nkrumah awakened me to the dangers of racism. I realized racism isn't just a black and white problem. It's brought bloodbaths to about every nation on earth at one time or another.

Brother, remember the time that white college girls came into the restaurant—‌the one who wanted to help the [Black] Muslims and the whites get together—‌and I told her there wasn't a ghost of a chance and she went away crying? Well, I've lived to regret that incident. In many parts of the African continent, I saw white students helping black people. Something like this kills a lot of argument. I did many things as a [Black] Muslim that I'm sorry for now. I was a zombie then—‌like all [Black] Muslims‍—‌I was hypnotized, pointed in a certain direction and told to march. Well, I guess a man's entitled to make a fool of himself if he's ready to pay the cost. It cost me 12 years.

That was a bad scene, brother. The sickness and madness of those days—‌I'm glad to be free of them.

Purported bisexuality

In recent years, some researchers have alleged that Malcolm X was bisexual. These claims are founded upon the work of late Columbia University historian Manning Marable, and his controversial 2011 book Malcolm X: A Life of Reinvention. In the book, Marable asserted that "Malcolm X had exaggerated his early criminal career and had engaged in an early homosexual relationship with a white businessman." Scholar Christopher Phelps agreed with Marable in the Journal of American Studies: "Malcolm Little did take part in sex acts with male counterparts. If set in the context of the 1930s and 1940s, these acts position him not as a 'homosexual lover,' as has been asserted, but in the pattern of 'straight trade'—heterosexual men open to sex with homosexuals—an understanding that in turn affords insights into the black revolutionary's mature masculinity."

Malcolm X's family has rejected these allegations about his personal life. His daughter Ilyasah Shabazz said she would have known about these encounters before abruptly walking out on an interview on NPR. Shabazz said: "I think the things that I take issue with are the fact that he said my father engaged in a bisexual relationship, a homo—you know, he had a gay lover who was an elder white businessman, I think, in his late 50s when my father was in his teens. And, you know, my father was an open book. And we actually have four of the missing chapters from the autobiography. And, you know, he is very clear in his activities, which nothing included being gay. And certainly he didn't have anything against gay—he was for human rights, human justice, you know. So if he had a gay encounter, he likely would've talked about it. And what he did talk about was someone else's encounter."

Legacy

Malcolm X has been described as one of the greatest and most influential African Americans in history. He is credited with raising the self-esteem of black Americans and reconnecting them with their African heritage. He is largely responsible for the spread of Islam in the black community in the United States. Many African Americans, especially those who lived in cities in the Northern and Western United States, felt that Malcolm X articulated their complaints concerning inequality better than did the mainstream civil rights movement. One biographer says that by giving expression to their frustration, Malcolm X "made clear the price that white America would have to pay if it did not accede to black America's legitimate demands."

In the late 1960s, increasingly radical black activists based their movements largely on Malcolm X and his teachings. The Black Power movement, the Black Arts Movement, and the widespread adoption of the slogan "Black is beautiful" can all trace their roots to Malcolm X. In 1963, Malcolm X began a collaboration with Alex Haley on his life story, The Autobiography of Malcolm X. He told Haley, "If I'm alive when this book comes out, it will be a miracle." Haley completed and published it some months after the assassination.

During the late 1980s and early 1990s, there was a resurgence of interest in his life among young people. Hip-hop groups such as Public Enemy adopted Malcolm X as an icon, and his image was displayed in hundreds of thousands of homes, offices, and schools, as well as on T-shirts and jackets. In 1986 Ella Little-Collins merged the Organization of Afro-American Unity with the African American Defense League. In 1992 the film Malcolm X was released, an adaptation of The Autobiography of Malcolm X. In 1998, Time named The Autobiography of Malcolm X one of the ten most influential nonfiction books of the 20th century.

Malcolm X was an inspiration for several fictional characters. The Marvel Comics writer Chris Claremont confirmed that Malcolm X was an inspiration for the X-Men character Magneto, while Martin Luther King was an inspiration for Professor X. Malcolm X also inspired the character Erik Killmonger in the film Black Panther.

Memorials and tributes

The house that once stood at 3448 Pinkney Street in North Omaha, Nebraska, was the first home of Malcolm Little with his birth family. The house was torn down in 1965 by new owners who did not know of its connection with Malcolm X. The site was listed on the National Register of Historic Places in 1984.

In Lansing, Michigan, a Michigan Historical Marker was erected in 1975 on Malcolm Little's childhood home. The city is also home to El-Hajj Malik El-Shabazz Academy, a public charter school with an Afrocentric focus. The school is located in the building where Little attended elementary school.

In cities across the United States, Malcolm X's birthday (May 19) is commemorated as Malcolm X Day. The first known celebration of Malcolm X Day took place in Washington, D.C., in 1971. The city of Berkeley, California, has recognized Malcolm X's birthday as a citywide holiday since 1979.

Many cities have renamed streets after Malcolm X. In 1987, New York mayor Ed Koch proclaimed Lenox Avenue in Harlem to be Malcolm X Boulevard. The name of Reid Avenue in Brooklyn, New York, was changed to Malcolm X Boulevard in 1985. Brooklyn also has El Shabazz Playground that was named after him. New Dudley Street, in the Roxbury neighborhood of Boston, was renamed Malcolm X Boulevard in the 1990s. In 1997, Oakland Avenue in Dallas, Texas, was renamed Malcolm X Boulevard. Main Street in Lansing, Michigan, was renamed Malcolm X Street in 2010. In 2016, Ankara, Turkey, renamed the street on which the U.S. is building its new embassy after Malcolm X.

Dozens of schools have been named after Malcolm X, including Malcolm X Shabazz High School in Newark, New Jersey, Malcolm Shabazz City High School in Madison, Wisconsin, and Malcolm X College in Chicago, Illinois. Malcolm X Liberation University, based on the Pan-Africanist ideas of Malcolm X, was founded in 1969 in North Carolina.

In 1996, the first library named after Malcolm X was opened, the Malcolm X Branch Library and Performing Arts Center of the San Diego Public Library system.

The U.S. Postal Service issued a Malcolm X postage stamp in 1999. In 2005, Columbia University announced the opening of the Malcolm X and Dr. Betty Shabazz Memorial and Educational Center. The memorial is located in the Audubon Ballroom, where Malcolm X was assassinated. Collections of Malcolm X's papers are held by the Schomburg Center for Research in Black Culture and the Robert W. Woodruff Library.

After a community-led initiative, Conrad Grebel University College in Canada (affiliated with the University of Waterloo) launched the Malcolm X Peace and Conflict Studies Scholarship in 2021 to support Black and Indigenous students enrolled in their Master of Peace and Conflict Studies program.

Portrayal in film, in television, and on stage

Civil Rights Movement

Arnold Perl and Marvin Worth attempted to create a drama film based on The Autobiography of Malcolm X, but when people close to the subject declined to talk to them they decided to make a documentary instead. The result was the 1972 documentary film Malcolm X.

Denzel Washington played the title role in the 1992 motion picture Malcolm X. Critic Roger Ebert and film director Martin Scorsese included the film among their lists as one of the ten best films of the 1990s. Washington had previously played the part of Malcolm X in the 1981 Off-Broadway play When the Chickens Came Home to Roost.

Other portrayals include:

James Earl Jones, in the 1977 film The Greatest.

Dick Anthony Williams, in the 1978 television miniseries King and the 1989 American Playhouse production of the Jeff Stetson play The Meeting.

Al Freeman Jr., in the 1979 television miniseries Roots: The Next Generations.

Morgan Freeman, in the 1981 television movie Death of a Prophet.

Ben Holt, in the 1986 opera X, The Life and Times of Malcolm X at the New York City Opera.

Gary Dourdan, in the 2000 television movie King of the World.

Joe Morton, in the 2000 television movie Ali: An American Hero.

Mario Van Peebles, in the 2001 film Ali.

Lindsay Owen Pierre, in the 2013 television movie Betty & Coretta.

François Battiste, in the stage play One Night in Miami, first performed in 2013.

Nigél Thatch, in the 2014 film Selma and the 2019 television series Godfather of Harlem.

Kingsley Ben-Adir in the 2020 film One Night in Miami, based on the play of the same name.

Published works

The Autobiography of Malcolm X. With the assistance of Alex Haley. New York: Grove Press, 1965. OCLC 219493184.

Malcolm X Speaks: Selected Speeches and Statements. George Breitman, ed. New York: Merit Publishers, 1965. OCLC 256095445.

Malcolm X Talks to Young People. New York: Young Socialist Alliance, 1965. OCLC 81990227.

Two Speeches by Malcolm X. New York: Pathfinder Press, 1965. OCLC 19464959.

Malcolm X on Afro-American History. New York: Merit Publishers, 1967. OCLC 78155009.

The Speeches of Malcolm X at Harvard. Archie Epps, ed. New York: Morrow, 1968. OCLC 185901618.

By Any Means Necessary: Speeches, Interviews, and a Letter by Malcolm X. George Breitman, ed. New York: Pathfinder Press, 1970. OCLC 249307.

The End of White World Supremacy: Four Speeches by Malcolm X. Benjamin Karim, ed. New York: Monthly Review Press, 1971. OCLC 149849.

The Last Speeches. Bruce Perry, ed. New York: Pathfinder Press, 1989. ISBN 978-0-87348-543-2.

Malcolm X Talks to Young People: Speeches in the United States, Britain, and Africa. Steve Clark, ed. New York: Pathfinder Press, 1991. ISBN 978-0-87348-962-1.

February 1965: The Final Speeches. Steve Clark, ed. New York: Pathfinder Press, 1992. ISBN 978-0-87348-749-8.

The Diary of Malcolm X: 1964. Herb Boyd and Ilyasah Shabazz, eds. Chicago: Third World Press, 2013. ISBN 978-0-88378-351-1.