Malcolm X was assassinated on this day, February 21st, in 1965. Like so many people in the world, Malcolm X’s life and commitment to social justice has had a profound impact on my life. Although Malcolm’s legacy has received recognition in the mainstream, including a 1992 film directed by Spike Lee and starring Denzel Washington, there is still a great misunderstanding about who he was.
There are still many who go as far as to vilify and demonize him. Mainstream narratives about the civil rights movement still persist in creating a simplified dichotomy between Malcolm and Martin Luther King Jr. The former is regarded as a “black supremacist” and “extremist,” whereas the latter is commemorated as the “peaceful” and “moderate” civil rights leader. This distortion of history not only vilifies Malcolm, but also de-radicalizes Martin Luther King Jr. and co-opts his legacy for the ruling class. It is very telling when you see white supremacists quote Martin Luther King Jr.’s words to justify discriminatory policies that work to silence and criminalize anti-racism.
One of the things that always bothered me about the “X-Men” was how the writers describe the relationship between Magneto and Professor Xavier as analogous to the relationship between Malcolm X and Martin Luther King Jr. The first “X-Men” film put Malcolm’s “by any means necessary” quote in the mouth of Magneto, the villain mutant, and most recently, Michael Fassbender admitted that the lives of Malcolm and Martin Luther King Jr. influenced the story of “X-Men: First Class.” As much as I could relate to the struggle of the mutants in “X-Men” and saw parallels with Islamophobia (especially in “X-Men 2″), the comic book writers and filmmakers constantly make the mistake in comparing Malcolm X to Magneto, a murderous mutant who wants to violently exterminate all humans. Many have criticized this offensive allegory and rightfully so. Anyone who delves into the biography of Malcolm X will know that he never killed anyone nor called for the “annihilation” of “white people.” Advocating for self-defense, perhaps where Malcolm was misunderstood the most, does not mean one advocates violence.
Even in narratives that commemorate and revere Malcolm X, there are problematic “universalist” statements made about his life. He was a racist, they say, but then he went to Mecca and “saw the light,” i.e. he realized he shouldn’t judge people by the color of their skin. Indeed, when Malcolm went to the holy city of Mecca to perform his hajj, the experience had a profound impact on him. In his famous letter from Mecca, he admitted with humility and sincerity that his interactions with white Muslims, as well as the spiritual knowledge he learned, caused him to “re-arrange” his thoughts. Malcolm still recognized the system of white supremacy and reality of institutionalized racism against African-Americans and other people of color. To accuse Malcolm of being a “racist” is irresponsible, as it erases the history and reality of racism in the United States, which Malcolm writes about in the letter, too. Others choose to “water down” Malcolm in this narrative and many have argued that the Spike Lee film didn’t go far enough. Asantewaa Nkrumah-Ture stresses on how the film didn’t depict Malcolm’s visit in Africa and the Middle East, his meetings with African, Arab, and South American leaders, or his anti-Zionist politics. She also points out that Lee received pressure from Hollywood producers because they were particularly concerned about showing Malcolm’s support of the Palestinians.
Being selective about Malcolm’s life and only focusing on his “post-Hajj” years is to overlook Malcolm’s complexities and how his life journey carries such a meaningful message about self-criticism, among other things. He was committed to learning and, unlike the political “leaders” in the world today, was not afraid to admit his mistakes. There are still things we need to be critical of, however. Similar to how bell hooks critiqued Frantz Fanon, Paulo Freire, and Aime Cesaire on their male-centered language, the same needs to be said about Malcolm X. Writing only about male experiences with oppression perpetuates sexism, as it ignores and erases the experiences of women. As Michael Eric Dyson writes, “Such a strategy not only borrows ideological capital from the white patriarchy that has historically demeaned black America, but blunts awareness of how the practice of patriarchy of black men has created another class of victims within black communities.”
I remember when I took an entire class on Malcolm X, the professor, an African-American woman, critiqued Malcolm’s sexist logic throughout the semester and reminded us that much of Malcolm’s legacy has been shaped and defined by men. Malcolm was a strong advocate of women’s education, but many of his attitudes towards women were also restrictive and rooted in distrust. My professor also spoke a lot about the women who played a significant role in Malcolm’s life, including his wife Betty Shabazz and his mother and sisters who taught him “the importance of race pride and self identity.”
I do find Malcolm’s sexist logic to be in line with traditional patriarchal attitudes that we can find in all communities. In his autobiography, Malcolm explains that Islam teaches true Love because the beauty of the person is found within, not on the outside. I believe this is true, but the stereotypical gender roles were also present in Malcolm’s interpretation. As a young Muslim man, I saw Malcolm’s leadership, politics, and courage as an example that was exclusive to men. I viewed Prophet Muhammad, peace be upon him, in a similar way. That is, men alone needed to be leaders and role models, whereas women were “followers” and “looked up to us.”
Critiques about masculinity and sexism in Malcolm’s life are important; they have been and are addressed by black feminists and activists. In other narratives, a lot of non-black Muslims try to isolate Malcolm as a Muslim and only a Muslim while ignoring African-American struggle. Through this process, Malcolm’s racial identity gets erased and he becomes an appropriated icon – this appropriation, under the assumption that all marginalized communities “share” the “same” oppression, only contributes to anti-black racism. Although I am not African-American, Malcolm’s speeches about not being ashamed of your skin color or where you come from resonated with me very strongly at a young age. My experiences as a South Asian-American are not the same as African-Americans, but Malcolm’s words helped me see important parallels of internalized racism within my community and, most of all, within myself.
There is a lot to appreciate, admire, and respect about Malcolm. Unlike so many today, he was not afraid to speak his mind and speak truth to power. He didn’t worry about the way others perceived him and he didn’t change his words to please political parties or the white mainstream. He told it like it is. Criticizing some of his sexist attitudes does not negate his anti-racist work or his advocacy for women’s rights, but rather keeps us critical of social justice struggles and how we can learn to strengthen efforts for liberation. It is Malcolm’s self-criticism that has always inspired me and this is something all of us must do. We must criticize the racism, sexism, homophobia, classism, and other oppressive norms that we have internalized. Self-criticism reminds us about the importance of holding ourselves responsible and being mindful of the justice we seek for all communities. As I have written on this blog so many times, racism and sexism are inseparable – there cannot be any true liberation while oppression still exists.
In closing, I wanted to share this excerpt from one of Malcolm’s final speeches that is so relevant today. Malcolm comments on the multiple arms of racism and how dangerous the grasp of oppression can be when it transforms the victim into the oppressor, and the oppressor into the victim. An intersectional approach to the speech can help us connect Malcolm’s fierce criticism of victim-blaming racism to the way victims of sexual violence are blamed for oppression as well. The speech was delivered five days before he was assassinated. May Allah be pleased with Malcolm and may all of our communities work together to end oppression in all of its forms. Ameen.
We’re not against people because they’re white. But we’re against those who practice racism. We’re against those who drop bombs on people because their color happens to be of a different shade than yours. And because we’re against it, the press says we’re violent. We’re not for violence. We’re for peace.
We’re against those who practice racism. Racism which involves a war against the dark-skinned people in Asia, another form of racism involving a war against the dark-skinned people in the Congo, the same as it involves a war against the dark-skinned people in Mississippi, Alabama, Georgia, and Rochester, New York.
They accuse us of what they themselves are guilty of. This is what the criminal always does. He’ll bomb you, then accuse you of bombing yourself. He’ll crush your skull, and then accuse you of attacking him. This is what the racists have always done. He’ll practice his criminal action, and then use the press to make it look like the victim is the criminal, and the criminal is the victim.
- Malcolm X, February 16th, 1965.