Books May 2011

The Legacy of Malcolm X

Why his vision lives on in Barack Obama

Virtually all of black America has been, in some shape or form, touched by that rebirth. Before Malcolm X, the very handle we now embrace—black—was an insult. We were coloreds or Negroes, and to call someone “black” was to invite a fistfight. But Malcolm remade the menace inherent in that name into something mystical—Black Power; Black Is Beautiful; It’s a black thing, you wouldn’t understand.

Hip-hop, with its focus on the assertion of self, the freedom to be who you are, and entrepreneurship, is an obvious child of black consciousness. One of the most popular music forms today, it is also the first form of pop music truly to bear the imprint of post-’60s America, with a fan base that is young and integrated. Indeed, the coalition of youth that helped Barack Obama ride to the presidency was first assembled by hip-hop record execs. And the stars that the music has produced wear their hair however they please.

For all of Malcolm’s invective, his most seductive notion was that of collective self-creation: the idea that black people could, through force of will, remake themselves. Toward the end of his book, Marable tells the story of Gerry Fulcher, a white police officer, who—almost against his will—fell under Malcolm’s sway. Assigned to wiretap Malcolm’s phone, Fulcher believed Malcolm to be “one of the bad guys,” interested in killing cops and overthrowing the government. But his views changed. “What I heard was nothing like I expected,” said Fulcher. “I remember saying to myself, ‘Let’s see, he’s right about that … He wants [blacks] to get jobs. He wants them to get education. He wants them to get into the system. What’s wrong with that?’” For black people who were never given much of an opportunity to create themselves apart from a mass image of shufflers and mammies, that vision had compelling appeal.

What gave it added valence was Malcolm’s own story, his incandescent transformation from an amoral wanderer to a hyper-moral zealot. “He had a brilliant mind. He was disciplined,” Louis Farrakhan said in a speech in 1990, and went on:

I never saw Malcolm smoke. I never saw Malcolm take a drink ... He ate one meal a day. He got up at 5 o’clock in the morning to say his prayers ... I never heard Malcolm cuss. I never saw Malcolm wink at a woman Malcolm was like a clock.

Farrakhan’s sentiments are echoed by an FBI informant, one of many who, by the late 1950s, had infiltrated the Nation of Islam at the highest levels:

Brother Malcolm … is an expert organizer and an untiring worker … He is fearless and cannot be intimidated … He has most of the answers at his fingertips and should be carefully dealt with. He is not likely to violate any ordinances or laws. He neither smokes nor drinks and is of high moral character.

In fact, Marable details how Malcolm was, by the end of his life, perhaps evolving away from his hyper-moral persona. He drinks a rum and Coke and allows himself a second meal a day. Marable suspects he carried out an affair or two, one with an 18-year-old convert to the Nation. But in the public mind, Malcolm rebirthed himself as a paragon of righteousness, and even in Marable’s retelling he is obsessed with the pursuit of self-creation. That pursuit ended when Malcolm was killed by the very Muslims from whom he once demanded fealty.

But the self-created, martially disciplined Malcolm is the man who lives on. The past 40 years have presented black America through the distorting prism of crack, crime, unemployment, and skyrocketing rates of incarceration. Some of its most prominent public faces—Michael Jackson, Mike Tyson, Al Sharpton, Jesse Jackson, O. J. Simpson—have in varying degrees proved themselves all too human. Against that backdrop, there is Malcolm. Tall, gaunt, and handsome, clear and direct, Malcolm was who you wanted your son to be. Malcolm was, as Joe Biden would say, clean, and he took it as his solemn, unspoken duty never to embarrass you.

Among organic black conservatives, this moral leadership still gives Malcolm sway. It’s his abiding advocacy for blackness, not as a reason for failure, but as a mandate for personal, and ultimately collective, improvement that makes him compelling. Always lurking among Malcolm’s condemnations of white racism was a subtler, and more inspiring, notion—“You’re better than you think you are,” he seemed to say to us. “Now act like it.”

Ossie Davis famously eulogized Malcolm X as “our living, black manhood” and “our own black shining prince.” Only one man today could bear those twin honorifics: Barack Obama. Progressives who always enjoyed Malcolm’s thundering denunciations more than his moral appeals are unimpressed by that message. But among blacks, Obama’s moral appeals are warmly received, not because the listeners believe racism has been defeated, but because cutting off your son’s PlayStation speaks to something deep and American in black people—a belief that, by their own hand, they can be made better, they can be made anew.

Like Malcolm, Obama was a wanderer who found himself in the politics of the black community, who was rooted in a nationalist church that he ultimately outgrew. Like Malcolm’s, his speeches to black audiences are filled with exhortations to self-creation, and draw deeply from his own biography. In his memoir, Barack Obama cites Malcolm’s influence on his own life:

His repeated acts of self-creation spoke to me; the blunt poetry of his words, his unadorned insistence on respect, promised a new and uncompromising order, martial in its discipline, forged through sheer force of will. All the other stuff, the talk of blue-eyed devils and apocalypse, was incidental to that program, I decided, religious baggage that Malcolm himself seemed to have safely abandoned toward the end of his life.

Last summer, I moved from Harlem to Morningside Heights, a neighborhood around Columbia. It was the first neighborhood I’d ever lived in that was not majority black, and one of the few that could not properly be termed a “hood.” It has bars and restaurants on every corner, two different farmers’ markets, and a supermarket that’s open 24 hours and stays stocked with fresh vegetables. The neighborhood represents my new, fully cosmopolitan life.

I had spent the past two years in voracious reading about the Civil War. Repeatedly, I found myself confronting the kind of white Americans—Abraham Lincoln, Ulysses Grant, Adelbert Ames—that black consciousness, with some merit, would have dismissed. And yet I found myself admiring Lincoln, despite his diatribes against Negro equality; respecting Grant, despite his once owning a slave and his advocacy of shipping African Americans out of the country. If I could see the complexity in Grant or Lincoln, what could I see in Malcolm X?

And then I thought about the luxuries that I, and black people writ large, today enjoy. In his Autobiography, Malcolm harks back to his time in middle school, when he was one of the top students in his school and made the mistake of telling his teacher he wanted to be a lawyer. “That’s no realistic goal for a nigger,” Malcolm’s teacher told him. Thinking back on that, Malcolm says,

My greatest lack has been, I believe, that I don’t have the kind of academic education I wish I had been able to get … I do believe that I might have made a good lawyer.

What animated Malcolm’s rage was that for all his intellect, and all his ability, and all his reinventions, as a black man in America, he found his ambitions ultimately capped. The right of self-creation had its limits then. But not anymore. Obama became a lawyer, and created himself as president, out of a single-parent home and illicit drug use.

And so it is for the more modest of us. I am, at my heart, a college dropout, twice kicked out of high school. Born out of wedlock, I, in turn, had my own son out of wedlock. But my parents do not find me blasphemous, and my mother is the first image of beauty I ever knew. Now no one questions my dark partner’s right to her natural hair. No one questions our right to self-creation. It takes a particular arrogance to fail to honor that, and instead to hold, as his most pertinent feature, the prejudices of a man whose earliest memories were of being terrorized by white supremacists, whose ambitions were dashed by actual racists, who was called “nigger” as a child so often that he thought it was his name.

When I finished unpacking my new apartment, I made one immediate change. I took my old Malcolm X poster out of the bubble wrap and affixed it to my living room’s western wall.

Ta-Nehisi Coates is a senior editor at The Atlantic.
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Ta-Nehisi Coates is a national correspondent at The Atlantic, where he writes about culture, politics, and social issues. He is the author of the memoir The Beautiful Struggle.

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