Malcolm X, one of the most influential African American leaders of the 20th Century, was born Malcolm Little in Omaha, Nebraska on May 19 Shortly after Malcolm was born the family moved to Lansing, Michigan. Earl Little his father joined Marcus Garvey’s Universal Negro Improvement Association (UNIA) where he publicly advocated black nationalist beliefs, prompting the local white supremacist Black Legion to set fire to their home. Little was killed by a streetcar in 1931. Authorities ruled it a suicide but the family believed he was killed by white supremacists.

Malcolm dropped out of high school after a teacher ridiculed his aspirations to become a lawyer. Malcolm worked odd jobs in Boston and then moved to Harlem in 1943 where he drifted into a life of “hustling.” He avoided the draft in World War II by declaring his intent to organize black soldiers to attack whites which led to his classification as “mentally disqualified for military service.”

Malcolm was arrested for burglary in Boston in 1946 and received a ten year prison sentence. There he joined the Nation of Islam (NOI). Upon his parole in 1952, Malcolm was called to Chicago, Illinois by NOI leader, the Honorable Elijah Muhammad. Like other converts, he changed his surname to “X,” symbolizing, he said, the rejection of “slave names” and his inability to claim his ancestral African name.

Recognizing his promise as a speaker and organizer for the Nation of Islam, Muhammad sent Malcolm to Boston and then in 1954 to Temple Number Seven in Harlem. Although New York’s one million blacks comprised the largest African American urban population in the United States, Malcolm noted that “there weren’t enough Muslims to fill a city bus. “Fishing” in Christian storefront churches and at competing black nationalist meetings, Malcolm built up the membership of Temple Seven. He also met his future wife, Sister Betty X, a nursing student who joined the temple in 1956.

Malcolm X quickly became a national public figure in July 1959 when CBS aired Mike Wallace’s expose on the NOI, “The Hate That Hate Produced.” This documentary revealed the views of the NOI, of which Malcolm was the principal spokesperson and showed those views to be in sharp contrast to those of most well-known African American leaders of the time.

Soon, however, Malcolm was increasingly frustrated by the NOI’s bureaucratic structure and refusal to participate in the Civil Rights Movement. His November 1963 speech in Detroit, “Message to the Grass Roots,” a bold attack on racism and a call for black unity, foreshadowed the split with his spiritual mentor, Elijah Muhammad. However, Malcolm on December 1 was suspended from the NOI for his comments in responce to JFK Death, “chickens coming home to roost” which to Muslims meant that Allah was punishing white America for crimes against black people.

Malcolm used the suspension to announce on March 8, 1964, his break with the NOI and his creation of the Muslim Mosque, Inc. Three months later he formed a strictly political group, called the Organization of Afro American Unity (OAAU) which was roughly patterned after the Organization of African Unity (OAU).

His dramatic political transformation was revealed when he spoke to the Militant Labor Forum of the Socialist Worker’s Party. By April 1964, while speaking at a CORE rally in Cleveland, Ohio, Malcolm gave his famous “The Ballot or the Bullet” speech in which he described black Americans as “victims of democracy.”

Malcolm traveled to Africa and the Middle East in late Spring 1964 and was received like a visiting head of state in many countries including Egypt, Nigeria, Tanzania, Kenya, and Ghana. While there, Malcolm made his hajj to Mecca, Saudi Arabia and added El-Hajj to his official NOI name Malik El-Shabazz.

The transformed Malcolm reiterated these views when he addressed an OAAU rally in New York, declaring for a pan-African struggle “by any means necessary.” Malcolm spent six months in Africa in 1964 in an unsuccessful attempt to get international support for a United Nations investigation of human rights violations of Afro Americans in the United States. Upon his return to New York, his home was firebombed. Events continued to spiral downward and on February 21, 1965, Malcolm X was assassinated at the Audubon Ballroom in the Washington Heights section of Manhattan.

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Links To Resources (Aid and Theory):

Aid:

Theory:

  • Red_Eclipse [she/her]@hexbear.net
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    9 hours ago

    Is this like saying consciousness is in everything? I’ve been getting into spiritual stuff but I can’t help feel like it’s at odds with dialectical materialism. Does this bridge the two together?

    • forcefemjdwon [she/her]@hexbear.net
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      9 hours ago

      No, Ilyenkov is a dialectical materialist, not an idealist. He argues that thinking is an attribute of matter as a whole as a result of the infinities of time and space. This is addressed early on in this paper.

      This, of course, does not mean that matter in each of its particles at each moment possesses the capacity to think and thinks in its actuality. This is valid in relation to matter as a whole, as a substance, infinite in time and space. Matter, with a necessity inherent in its nature, constantly engenders thinking creatures, constantly reproduces, now here now there, an organ of thinking—the thinking brain. And by virtue of the infinity of space, this organ thus exists in its actuality, in each finite moment of time somewhere in the fold of infinite space. Or, contrariwise, in each finite point of space (here by virtue of the infinity of time) thought is also realized sooner or later (if these words are applicable to infinite time) and each particle of matter by virtue of this, at some point in the fold of infinite time, forms an integral part of a thinking brain, that is, it thinks.

      Taken as a whole, matter does not develop: not for a single moment can it lose a single attribute, nor can it acquire a single new attribute. This, naturally, not only does not contradict but, on the contrary, presupposes the thesis that in each single finite sphere of its existence (however large it may be) there is always an operating dialectical devel­opment. But that which is valid for each single “finite” part of matter, is not valid in relation to matter as a whole, to matter understood as substance.

      • Red_Eclipse [she/her]@hexbear.net
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        8 hours ago

        I’m not sure if I get it, is he saying that because stuff, given infinite time, will eventually turn into stuff that makes a brain, it’s therefore an ‘attribute’ of it?

        • forcefemjdwon [she/her]@hexbear.net
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          6 hours ago

          Attribute is a term that comes from Spinoza, who I’m not familiar with, so my understanding is based solely on what Ilyenkov himself is saying in this essay.

          Ilyenkov is discussing the difference between matter as a whole and localized matter. Matter as a whole is a concept that exists infinitely across space and time. Specific instances of matter undergo dialectical development. Because matter is infinite, its attributes are eternal. Thus, while thinking matter developed from our solar system, thought as an attribute of matter as a whole is inherent. Attributes are not lost or gained.

          At a given moment, there must be thinking matter somewhere in the universe. In a given location, there will, is, or has been thinking matter there.

          That’s how I understood it at least

          • Bolshechick [she/her]@hexbear.net
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            5 hours ago

            I would highly recommend getting into Spinoza; Ilyenkov, from the little I’ve read - I need to read more, strikes me as very influenced by Spinoza

            • forcefemjdwon [she/her]@hexbear.net
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              4 hours ago

              Planning on it. But I’m currently reading the Phenomenology of Geist & Materialism and Empirio-Criticism and have dozens of other works I want to read, so I’m not sure where to fit in Spinoza. I figured around the time I properly get to Ilyenkov’s body of work.

              Do you have any specific recommendations?