Last month many of us celebrated the 90th birthday of the one of America’s greatest revolutionaries, El-Hajj Malik el-Shabazz, also known as Malcolm X. That his birthday follows his assassination date (February 21) on the calendar seems appropriate this year, as Malcolm could be said to be resurrected these days: from condemnations of US racism at the United Nations, to self-defense against cops in NYC, to Black rifle clubs in Texas, to mass rebellion in Baltimore, to a growing disillusionment with the two-party system and doctrinaire nonviolence in America, he has seldom seemed more relevant.
This is all the more remarkable given that the representation of Malcolm in popular media is more distorted than ever. 2015 opened with the Martin Luther King biopic Selma giving us the most forgettable (perhaps the only forgettable) portrayal of Malcolm X in cinema history. In some ways, the muting of Malcolm was inevitable; an accurate depiction of the Muslim leader presented a danger of upstaging King in the movie the same way that he often upstaged King in real life. But that isn’t any excuse for the distortion of Malcolm X’s politics and the role he played in the Black freedom struggle.
In the short scene in which he appears, Malcolm comes literally hat in hand to Coretta Scott King begging to address the protesters and be a part of the movement. He appears to have arrived uninvited, crashing a party he has no real place in. As he offers to scare the segregationists with an “alternative” to MLK’s nonviolence, he hints that this is actually just a bluff because his “eyes see in a new way.” Everything about this scene is fundamentally wrong: Malcolm explained himself to Mrs. King after, not before, he gave his speech—a speech which he was invited to give by the director of the Student Nonviolent Coordinating Committee’s Selma Project.1 And when Malcolm spoke of offering an alternative to King’s pacifism, it was anything but a bluff.
Black Revolution, Whitewashed
The lodestar for recent portrayals of Malcolm is Manning Marable’s book Malcolm X: A Life of Reinvention. While universally lauded by mainstream white critics, most responses from the Black Left were derisive. This must be the only historical book of recent years to inspire not one, but two entire anthologies of hostile rebuttal: A Lie of Reinvention, edited by Jared Ball, and By Any Means Necessary, edited by a collective headed by Herb Boyd . Some academic assessments were skeptical as well. Joe Street observed in The Journal of American Studies that Marable’s version of Malcolm was “a more centrist, liberal figure” than had ever been depicted before, acting out the “palliative theme” of a Black nationalist who moved “beyond race,” and also beyond militancy. Street noted that Marable was oddly “content to position Malcolm X as a far less revolutionary figure than his reputation might suggest.” 2
Ever since his death, liberals have attempted portray Malcolm as an ineffectual figure in the Black Freedom Movement. In his 1965 review of The Autobiography of Malcom X, Bayard Rustin (once a radical, but by that time a Democratic Party operative), wrote that Malcolm was of primary interest as a “tragic victim of the ghetto,” who made for an inspiring study in self-improvement, yet “had no program for attacking” racism.3 More recently this line manifests with Reverend James Cone who says that while “[Dr.] King was a political revolutionary…Malcolm was a cultural revolutionary. He did not change the social or political structures, but he changed how black people thought about themselves.” 4
As Angela Davis has noted, the ruling class could never hope to completely suppress Black nationalism in America, so it has settled for accepting cultural consciousness while burying revolutionary nationalism. By the same token, accomodationists will celebrate Shabazz as a purely cultural figure, while marginalizing him as a political one. In reality, Malcolm X was one of the most influential and effective political activists in US history. The strategy of “by any means necessary” transcended the crude categories of nonviolence and violence, integration and separatism, pragmatism and revolution. Considering that this paradigm was subsequently applied by the American Indian Movement, the anti-Vietnam War movement, and the early LGBT movement, it should be acknowledged that Malcolm X popularized the strategy by which most American liberation struggles of the 1960s and 1970s advanced themselves.
Grassroots to the Messenger
One of the most bizarre charges leveled against Malcolm–repeated yet again in the Selma film–is that he never organized anything. The Nation of Islam has many faults, but being disorganized isn’t one of them. Even Marable’s biography of Malcolm acknowledges that he was largely responsible for the unprecedented (“more than tenfold”) growth of the NOI in the 1950s. Marable also acknowledges that “Malcolm’s career as a national civil rights leader began late on the afternoon of April 26, 1957” when he led thousands of Harlemites to the 28th police precinct house to obtain medical treatment for a member of the NOI who’d been clubbed unconscious by officers. It had been years since any black organization had the audacity to lead major protests against police brutality, and the Muslim leader immediately captured the imagination of African-Americans throughout the country. 5 He swiftly paid a personal price: less than a year later, while Malcolm was out of town, the NYPD attempted to invade his Queens residence under dubious pretenses. One of the building’s occupants (it isn’t known who) injured a detective with a thrown bottle, and Betty Shabazz, along with several others, was charged with assaulting an officer. Malcolm proceeded to coordinate a defiant and publicity-savvy legal defense that lead to the longest trial in Queens history, and saw his wife and neighbors exonerated. Moments after the acquittal he stood on the courthouse steps and told his followers that “Any policeman who abuses you belongs in the cemetery.” 6
Before the 1960s had even arrived, Malcolm X’s militant stance was beginning to have a profound impact on the civil rights movement. “King’s philosophy of non-violence in the cause of a largely undefined integrated society was being seriously challenged,” recalled one of MLK’s own advisors, Vincent Harding. “In the north the deepest, broadest questions seemed to be coming from…the growing Nation of Islam and in its increasingly popular national representative, Malcolm X. In the south, the message of non-violent resistance was challenged by the action of Robert F. Williams and his armed self-defense group in Monroe, North Carolina in 1959.” 7
In the wake of Selma there’s been a popular trend of praising King as a strategist, a characterization that calls for serious qualification; King consolidated the efforts of a network of activists that ranged from bold direct actionists such as James Bevel, Diane Nash and John Lewis (all recruited from the pacifist wing of SNCC), to cool-headed managers like Bayard Rustin; it was these people who drafted and initiated what is now marketed as Kingian strategy. Likewise, Malcolm X’s political significance was to consolidate another spectrum of more militant grassroots organizers burning across the country in the late 1950s and early 1960s. These included Mae Mallory, Robert F. Williams, Albert Cleage, Ethel Azalea Johnson, and a nationwide network of students known as the Revolutionary Action Movement (RAM).
Even as Marable belittled Malcolm’s strategic contributions in his book, he acknowledged that “[Robert F.] Williams and other militants pushed organizations like the NAACP toward greater activism, pressuring both major political parties to adopt new legislation.” Marable doesn’t tell us what Rob Williams’ biographer, Timothy Tyson does: Williams was dependent on support provided by Black radicals centered in Harlem, and “the most notable of Williams’ contacts among the Harlem nationalists was Malcolm X.” Malcolm featured the visiting Monroe leader regularly at his mosque, telling his congregation that “our brother here…is the only fighting man that we got and we have to help him.” This wasn’t just moral support: Malcolm raised “money to buy military carbines, machine guns, and dynamite for the Monroe NAACP.” 8
Another organizer who inspired and collaborated in Malcolm’s strategy was Mae Mallory, a single mother who protested the de facto segregation of New York City public schools. In 1958, she led Harlemites in a 162-day school boycott involving 10,000 parents, and won an open transfer program. An avowed revolutionary, Mallory visited Monroe to assist Rob Williams in defending a SNCC freedom ride, and wound up involved in an armed conflict with the Ku Klux Klan and local police. Framed on kidnapping charges after this incident, Mallory was in prison during 1964, when another school boycott took place in New York City; Malcolm took up her mantle by acting as a spokesperson for the walk-out (Mallory was later exonerated of the kidnapping). 9
Malcolm at NYC school boycott, 1964
The first major Black Christian leader to partner with Malcolm X was the Congregationalist Reverend Albert Cleage. In the aftermath of the Birmingham campaign, Cleage helped organize Detroit’s Great Walk to Freedom—the largest civil rights demonstration prior to the March on Washington. But as historian Thomas Sugrue notes, after the spectacle of such marches was shattered by the massacring of four Black girls in Birmingham in September 1963, “Cleage came out forcefully against what he considered the polite and ultimately ineffective nonviolent tactics of civil rights protest.” At an October 1963 meeting he denounced moral suasion and called for a “strategy of chaos” which would include acts of retaliation if necessary. Soon Cleage organized pickets demanding inclusion of Blacks in apprentice training programs, where protesters carried signs reading “SCHOOL FOR ALL OR SCHOOL FOR NONE” and “EQUALITY OR CHAOS.” Cleage also planned a national conference of Black militants for that November and invited Malcolm to give the keynote address—the speech now known as “Message to the Grassroots.” 10
Cleage’s “strategy of chaos” (“We’ll get what we’re after or we’ll tear it up!”) was partly inspired by the escalation of the Birmingham campaign, which in turn was partly inspired by Malcolm X. MLK confidant Vincent Harding recalled that the lifeblood of the spring campaign was
young men and women who had heard the powerful voice and seen the piercing eyes of Malcolm X on their television screens…[Dr. King] realized that now they were at least potentially the children of Malcolm as well…they taunted the police, they broke out of the marching lines when faced with barricades of police and firemen; they did their own speedy end runs downtown…
By mid-May, white repression had “goaded an enraged group of blacks into a burning, car-smashing, police-battling response. In a sense,” Harding tells us, “this was the first of the period’s urban rebellions.” Rather than this deviation from nonviolence being a setback to the movement, it was the greatest breakthrough since the Montgomery Bus Boycott seven years earlier.
Young activists weren’t just listening to Malcolm X in the early sixties; some were also coordinating with him. Max Stanford, a student militant associated with SNCC and SDS, met with Malcolm in 1962 and asked him if he should join the NOI. The Muslim leader was already privately frustrated with the conservatism of the sect and told Stanford he could do more for Black nationalism by organizing outside the Nation. Stanford joined with fellow students Wanda Marshall and Donald Freeman, as well as veteran organizer Ethel Azalea Johnson (a close comrade of Robert F. Williams) to form the Revolutionary Action Movement (RAM). While the group involved itself in reform movements, Stanford states that “RAM as an organization advocated guerilla warfare, mass rebellion and national black strikes…to create an independent black republic through socialist revolution.” By the time of the Birmingham breakthrough, RAM had developed a partnership with maverick NAACP leader Cecil Moore and helped organize protests in North Philadelphia for African-American job opportunities. “RAM members circulated throughout the community with leaflets and bull horns, going door to door, talking to street gangs,” Stanford recalled. At a May 1963 protest against racial discrimination in the building trade sponsored by the Philadelphia NAACP, Stanford and RAM leader Stan Daniels organized militant pickets, which
blocked the workers, all whites, from entering the construction site. Within minutes the Philadelphia police formed a flying wedge and attacked the picket line. Singling out Daniels and Stanford, twenty police jumped them and they fought back until [beaten] unconscious .
Arrested for incitement to riot, Stanford called Malcolm for help. The Muslim leader immediately began mobilizing people down the entire Northeast to support the Philadelphia movement “Within a week, 50,000 to 100,000 people participated in demonstrations that often turned into violent clashes between the masses and the police,” recalled Stanford. 11 On June 22, President Kennedy signed Executive Order 11114 mandating affirmative action in federally-funded construction projects. White House sources admitted to the press that the president’s initiative was “partly in response to violence in Philadelphia.” Kennedy’s order was the prototype of the “Philadelphia Plan” which in turn became the foundation of all federal affirmative action on employment. 12
Free At Last
In March of 1964, Malcolm X left the Nation of Islam and publicly expressed his solidarity with the general goals of the civil rights movement. This was a pivotal moment in his life, and arguably, a pivotal moment in the history of the United States. Discussing this “reinvention,” Manning Marable focuses on Malcolm’s desperation to obtain allies to protect himself from Elijah Muhammed, as well as Malcolm’s yearning to participate in a movement which he was supposedly estranged from. But Marable fails to acknowledge the yearnings which the movement felt for Malcolm X, as well as its increasing disillusionment—even in 1963—with Kingian nonviolence and liberalism. In July of that year, Martin Luther King was bombarded with eggs in Harlem; King blamed the attack on Malcolm, but it was later revealed to have been organized by Black Christians outraged by King’s sacrifice of children’s safety in Birmingham.13 In November 1963, the rank-and-file of SNCC voted down a proposal to hold a memorial vigil for the assassinated President Kennedy, noting that JFK was not a genuine friend to the movement—a position echoing Malcolm’s argument that Kennedy’s neglect of human rights in the US contributed to an atmosphere of terror that led to his own death. 14 Perhaps most significantly, in February of 1964, Medgar Evers’ brother, Charles, took over the slain leader’s position as field secretary of the Mississippi NAACP, and made some of the most inflammatory declarations ever heard from a mainstream Black leader. In a speech before an NAACP Freedom Fund banquet in Nashville, Evers went beyond self-defense to retaliatory violence:
I have the greatest respect for Martin Luther King, but non-violence won’t work in Mississippi…we made up our minds…that if a white man shoots at a Negro in Mississippi, we will shoot back…If they bomb a Negro church and kill our children, then we are going to bomb a white church and kill some of their children. We have served notice in Mississippi…that before we’ll be slaves anymore we’ll die and go to our graves. 15
Journalist Charles Silberman wrote at the time: “the widespread admiration for Dr. King is mixed…with a good deal of resentment. Lower-class Negroes do not want to be represented to the whites as nonviolent.” Silberman also noted that Malcolm X’s popularity was growing, yet was ultimately “limited by the cultish restraints of the Black Muslim religion: Many Negroes who agreed with Malcolm’s attacks on whites were unwilling to join the Muslims.” 16 Malik el-Shabazz made his move toward the civil rights mainstream not out of crude desperation, but because he knew that Black America was ready for him. (There is evidence that much of the white Left was ready for him too: In December 1963, Bob Dylan publicly praised the militant wing of SNCC, contrasting them with the “respectable Negroes” who dominated the March on Washington. Dylan then said—in his own version of Malcolm’s “chickens coming home to roost” remarks—that he could understand why a leftist would want to shoot President Kennedy. 17 Immediately after Malcolm’s death in 1965, another white protest singer, Phil Ochs, wrote the satire “Love Me, I’m a Liberal” where he chided moderates for not recognizing Malcolm’s heroism). Two weeks after his transition out of the NOI, Malcolm staged his famous handshake with Martin Luther King. This photo is sometimes presented as evidence of Malcolm capitulating to King’s nonviolent and (at the time) assimilationist path; in reality, it showed King, who had previously spurned the Muslim minister, being forced to accept Malcolm’s growing stature in the movement.
“Strategy of Chaos”
There is, needless to say, much that could be said about Malcolm X’s strategy in the final year of his life—his efforts toward a pan-African network, his proposals for the UN, his embrace of anti-capitalism, his dialogue with white radicals—but here we will focus on the three most misunderstood aspects: his attitude towards electoral politics, his attitude towards collective self-defense (“violence”), and his strategy towards other leaders in the freedom movement.
Marable’s book repeatedly claimed that “Malcolm came to believe that blacks could work within the system to improve their lives” He based this argument upon the way in which the older Malcolm would closely observe government events, as well as the support he lent to the struggle for the vote in the South. But the younger Malcolm, who edited the NOI’s newspaper, had also closely observed American political events for years, and had been friendly with select Black politicians—even as he was advocating that Blacks permanently separate from the United States. On the matter of voting rights, Malcolm made clear that this was a strategy of involving himself in reform only in order to raise Black people’s awareness of the system’s failures—not because he thought the system was particularly redeemable. Indeed, Malcolm stated in March 1964 that he only supported reform because “every campaign for specific objectives can only heighten the political consciousness of the Negroes and intensify their identification against white society.” [emphasis added] 18 Supporting people’s right to vote is similar to supporting people’s right to eat greasy lunch counter food—it doesn’t mean you think it’s a good idea, much less the path to liberation. Just as Ella Baker noted that her support of luncheonette sit-ins was about “more than a hamburger,” Malcolm’s support of ballot access was about much more than elections. “Your dumb vote, your ignorant vote, your wasted vote,” Malcolm seethed in “The Ballot or the Bullet,” (the very speech Marable and co. claim shows el-Shabazz as an electioneer) –
Don’t be throwing out any ballots…keep your ballot in your pocket…always remember, if it doesn’t take senators and congressmen and presidential proclamations to give freedom to the white man, it is not necessary for legislation or proclamation or Supreme Court decisions to give freedom to the Black man.
Malcolm’s heart never changed on that issue; he wouldn’t be at all surprised to learn that two years after his death, his one friend in the federal system, Adam Clayton Powell Jr., would be unconstitutionally stripped of his Congressional seat just at the point when he was in a position to initiate radical reform. And though LBJ helped push the Civil Rights Act through three months after “The Ballot or the Bullet,” Malcolm still declined to encourage Blacks to vote in 1964 because he didn’t see any consistent enforcement of the new law. 19 While Malcolm saw symbolic and contingent value in the franchise, he had no illusions that there was anything worth voting for. Indeed, this is the major point about the ballot made in the speech—which left the bullet, by default, as the primary tactic. (Harold Cruse, writing in The New York Review of Books in 1969, noted that the true heir to Malcolm’s finalized strategy was Eldridge Cleaver, who was then openly supporting armed insurrection yet also keeping one foot in independent electoral politics, running as a protest candidate with the Peace and Freedom Party). 20
Malcolm’s agenda for 1964
Similar games are played when Marable and other liberals talk of Malcolm’s changing attitude toward armed resistance. Once again, a selective reading of “The Ballot and the Bullet” is used, noting that Shabazz backs away from earlier remarks which seemed to imply that Blacks should form rifle clubs to seek retaliation against random whites. But in the same speech, Malcolm also gives Blacks “a little briefing on guerrilla warfare because, before you know it” that strategy may have to be exercised against the government. Malcolm believed the Black rebellions of 1964 might foreshadow such a war:
There’s new strategy coming in. It’ll be Molotov cocktails this month, hand grenades next month, and something else next month. It’ll be ballots, or it’ll be bullets. It’ll be liberty, or it will be death.
This wasn’t mere sound and fury, it was conscious political pressure. In this passage, Malcolm is referring specifically to a Black riot in Jacksonville, Florida which erupted out of the violent white repression of a sit-in campaign in March 1964. That uprising, where the freedom movement did indeed first use Molotov cocktails, is known to have captured the White House’s attention at a time when the civil rights bill was facing the largest filibuster in US history. Malcolm concludes the speech with an armed demand for reform:
You talk about a march on Washington in 1963, you haven’t seen anything. There’s some more going down in ’64. And this time they’re not going like they went last year…They’re not going with round-trip tickets. They’re going with one way tickets. And if they don’t want that non-nonviolent army going down there, tell them to bring the filibuster to a halt.
Tellingly, Martin Luther King began to faintly echo Malcolm’s rhetoric that spring. Visions of violence now arose whenever King spoke of failure to enact the civil rights bill; If the legislation did not pass, King said in a Detroit speech, “I’m afraid our many pleas of nonviolence in fighting segregation will fall on deaf ears.” Speaking during the filibuster, King warned that should the bill die, America would see a “dark night of social disruption.” 21
Mainstream scholars often try to paint Malcolm as a paper tiger in regards to the guerilla warfare proposal—a general without an army. But in 1964 Malcolm quietly accepted the position of International Spokesperson in the Revolutionary Action Movement. Robin DG Kelly notes that in this same year RAM established its definitive militant program:
The twelve-point program created by RAM called for the development of freedom schools…rifle clubs, black farmer cooperatives (not just for economic development but to keep “community and guerrilla forces going for a while”), and a liberation guerrilla army made up of youth and the unemployed. 22
RAM began implementing its program by actively promoting armed resistance within the Student Nonviolent Coordinating Committee (SNCC). As Malcolm was delivering “The Ballot or the Bullet,” in Northern cities, Max Stanford and others in RAM headed to Greenwood, Mississippi to join the preparations for Freedom Summer. RAM members taught African history in freedom schools and helped organize voter registration, but their main goal was, in the words of Georgia State University historian Akinyele Umoja, “to wage ideological struggle within the ranks of the SNCC field staff.” In this mission, they were essentially coming to support working-class Southern Blacks of SNCC’s rank-and-file who were already beginning to organize an armed self-defense system for the Freedom Houses. As Mississippi-born SNCC activist MacArthur Cotton recalled, ‘‘the majority of the local SNCC people didn’t have a problem with RAM,” adding that most of them believed ‘‘that other philosophy [nonviolence] was foreign.’’
Pacifists in SNCC eventually succeeded in purging the Malcolmites from the Mississippi project before the summer began, but the damage was done: the seeds of revolutionary armed defense and Black nationalism were planted in the organization. In the face of right-wing terror and liberal inaction, the pragmatism of Malcolm and RAM’s strategy grew increasingly clear and kept many armed activists alive during Freedom Summer (in contrast to the murdered pacifists James Chaney, Andrew Goodwin, Michael Schwermer). 23 When the campaign ended and the Democratic National Convention continued to appease the Jim Crow delegation from Mississippi, making a mockery of the progressive SNCC delegates, few field workers saw any value in nonviolent martyrdom and liberal compromise at all. By the fall, SNCC leaders were collaborating with Malcolm X on fundraising events, and cheering as he called for an American equivalent to the fearsome “Mau Mau” guerilla fighters of Kenya.24
Malcolm X addressing SNCC and the Mississippi Democratic Freedom Party- December 24, 1964
Meanwhile, RAM continued to quietly work with street gangs across the country. Years before the Black Panther Party emerged, RAM promoted the idea of Black youth as the “potential warriors of Black America.” Working from a detailed strategy by Robert F. Williams, RAM considered the cities “ripe for sabotage.” Max Stanford (known today as Muhammed Ahmed) recounted:
While Malcolm was in Africa, Harlem exploded. The para-military in Malcolm’s organization decided to join the rebellion and participated in armed self-defense actions against racist oppressive forces. Masses of our people exploded in Rochester, New York. The revolutionary Muslims (Malcolmites) engaged in armed struggle against the repressive forces there. Brooklyn CORE held a demonstration to protest police brutality. The demonstration precipitated a mass rebellion. The Brooklyn RAM cadre went into revolutionary action.
Stanford wrote that by the time of the Watts Rebellion, “the theory of Robert F. Williams and Malcolm X had become materialist reality.” Malcolm was the spokesperson for a very real force of insurrection, not a paper tiger. Indeed, its momentum was so unstoppable that even his assassination couldn’t slow it down. 25
No Sell Out
Finally, the relationships Malcolm sought with moderate civil rights organizations at the end of his life need to be clarified. While Malcolm backed away from his previous habit of naming King and other mainstream leaders personally as Uncle Toms, tempering his critique with diplomacy, he still drew sharp lines between them and himself. “[Martin Luther King, Jr.] is the foremost exponent of love who gets his head bashed in while he is preaching brotherhood,” he said in his last speech, “I go for that retaliation type of brotherhood.” 26 Sometimes if pushed a bit he would lose his decorum: heckled by a pacifist in 1965, Malcolm at first said, “I’m not criticizing you or condemning you, but I’m questioning your tactics.” But as the heckler turned nasty, Malcolm said what he really thought: “I think people who tell our people to be nonviolent are almost agents of the Ku Klux Klan.” 27
Whenever Malcolm engaged with moderates, he let it be understood that his militancy was non-negotiable. Contrary to Manning Marable’s characterization, Malcolm did not praise nonviolence in his speech at Selma, but instead ridiculed passive “house negroes” who were bought off by white favors. In a contemporaneous interview, the Muslim leader elaborated “I don’t go for any organization — be it civil-rights or any other kind — that has to compromise with the power structure and has to rely on certain elements within the power structure for their financing, which puts them in a position to be influenced and controlled all over again by the power structure itself.” 28 This seemed to be a stab at, among others, Dr. King’s organizations, which were financed by foundations overseen by the Rockefeller, Ford, and RJ Reynolds families. 29
Malcolm in Selma, Feb 4, 1964
Malcolm’s call for a “Black united front” was a call for militants to unite together on militant terms, not to compromise unconditionally with moderates. It was also an effort to establish a permanent peace among armed Black groups, and thereby prevent the kind of fratricidal warfare which, with the help of the FBI, contributed to his assassination (as well as to the ultimate dissolution of the Black Power movement in the early 1970s). Manning Marable’s book wove a bizarre and Orientalist theory that Malcolm told his guards to stand down on the day of his murder because he had a death wish inspired by the martyrdom of the Shi’ite imam, Husayn ibn Ali, in 680. 30 But Malcolm’s aide Earl Grant spelled out years ago that the minister disarmed his bodyguards because he did not want “Black people killing Black people.” 31 Black people criticizing certain Black people, however, along with anyone else who held them back, was always a key part of Malcolm X’s strategy.
Malcolm X, c. 1964 “Anyone who stands in the way of your freedom is your enemy”
- Taylor Branch, Pillar of Fire: America in the King Years 1963-1965, p. 578-579
- “Roundtable: Manning Marable, Malcolm X: A Life of Reinvention” Journal of American Studies / Volume 47 / Issue 01 / February 2013, pp 23-47 (Cambridge University Press 2013) – http://dx.doi.org/10.1017/S0021875812002605
- George Breitman, The Last Year of Malcolm X, p. 83-91
- Chris Hedges “Turning King’s Dream Into a Nightmare” – http://www.truthdig.com/report/page2/turning_kings_dream_into_a_nightmare_20100117
- Manning Marable, Malcolm X: A Life of Reinvention, p. 123-128
- Marable, A Life of Reinvention, p. 150-153
- Vincent Harding, “So Much History, So Much Future: Martin Luther King and the Second Coming of America” – https://is.cuni.cz/studium/predmety/index.php?do=download&did=77732&kod=JMM606
- Timothy Tyson, Radio Free Dixie, p. 145 – https://books.google.com/books?id=kg_DEcj04ycC&q=malcolm+x#v=snippet&q=malcolm%20x&f=false
- Melissa F. Weiner, Power, Protest, and the Public Schools: Jewish and African American Struggles in New York City (Rutgers University Press, 2010) p. 51-66
- Thomas Sugrue, Sweet Land of Liberty: The Civil Rights Movement in the North, p. 299-302
- Maxell C. Stanford, “Revolutionary Action Movement: A Case Study of an Urban Revolutionary Movement in Western Capitalist Society” (A Thesis Submitted to the Faculty of Atlanta University, May, 1986) – http://www.ulib.csuohio.edu/research/portals/blackpower/stanford.pdf
- Thomas J. Sugrue “Affirmative Action from Below: Civil Rights, the Building Trades, and the Politics of Inequality in the Urban North 1945-1969” Journal of American History, Vol. 91, No. 1, Jun., 2004 – http://africanamericanhistorysp2014.voices.wooster.edu/files/2014/03/Thomas_Sugrue_Affirmative_Action_from_Below.pdf
- Taylor Branch, Pillar of Fire, p. 115
- Taylor Branch, Pillar of Fire, p. 179
- Akinyele Umoja, We Will Shoot Back: Armed Resistance in the Mississippi Freedom Movement (NYU Press, 2013), 126
- Charles E. Silberman, Crisis in Black and White (Random House, 1964), p. 160
- William W. Sale, From Civil Rights to Black Liberation (South End Press, 1994), p. 81
- Harold Cruse, “The Fire This Time?” NYRB, May 8, 1969
- Nick Kotz, Judgment Days: Lyndon Baines Johnson, Martin Luther King Jr., And the Laws That Changed America (Houghton Mifflin Harcourt, 2006), 126-130
- Robin DG Kelly and Betsy Esche, “Black Like Mao: Red China and Black Revolution” Souls Vol. 1 #4 – http://www.columbia.edu/cu/ccbh/souls/vol1no4/vol1num4art1.pdf
- Akinyele Umoja, “From One Generation to the Next: Armed Self-Defense, Revolutionary Nationalism, and the Southern Black Freedom Struggle” Souls, Volume 15, Issue 3, 2013 – http://www.tandfonline.com/doi/abs/10.1080/10999949.2013.838857#.VVtNZvlViko
- George Breitman, ed., Malcolm X Speaks; Selected Speeches and Statements, p. 107.
- Maxwell C. Stanford, “Revolutionary Action Movement: A Case Study of an Urban Revolutionary Movement in Western Capitalist Society” (A Thesis Submitted to the Faculty of Atlanta University, May, 1986) – http://www.ulib.csuohio.edu/research/portals/blackpower/stanford.pdf
- Barnard Bulletin, Feb 25, 1965 – https://digitalcollections.barnard.edu/object/bulletin-19650225/barnard-bulletin-february-25-1965
- George Breitman, ed., Malcolm X Speaks; Selected Speeches and Statements, p. 209
- Breitman, Malcolm X Speaks, p. 222
- MLK was friends not only with Rockefeller, but with Libby Holman, heiress to the RJ Reynolds fortune. Holman financed King’s first trip to India to study nonviolence in 1959 – https://swap.stanford.edu/20141218225538/http://mlk-kpp01.stanford.edu/primarydocuments/Vol5/10Mar1959_JamesE.BristolToCorinneB.Johnson.pdf
- “Roundtable: Manning Marable, Malcolm X: A Life of Reinvention” Journal of American Studies / Volume 47 / Issue 01 / February 2013, pp 23-47 (Cambridge University Press 2013) – http://dx.doi.org/10.1017/S0021875812002605
- “The Covert War on Malcolm X” An episode of Like It Is with Gil Noble – https://www.youtube.com/watch?v=ExQjM82uMiU