Malcolm X Quotes in The Autobiography of Malcolm X
It has always been my belief that I, too, will die by violence. I have done all that I can to be prepared.
Back when I was growing up, the "successful" Lansing Negroes were such as waiters and bootblacks. To be a janitor at some downtown store was to be highly respected. The real "elite," the "big shots," the "voices of the race," were the waiters at the Lansing Country Club and the shoeshine boys at the state capitol. The only Negroes who really had any money were the ones in the numbers racket, or who ran the gambling houses, or who in some other way lived parasitically off the poorest ones, who were the masses. No Negroes were hired then by Lansing's big Oldsmobile plant, or the Reo plant… The bulk of the Negroes were either on Welfare, or W.P.A., or they starved.
Eventually my mother suffered a complete breakdown, and the court orders were finally signed. They took her to the State Mental Hospital at Kalamazoo.
It was seventy-some miles from Lansing, about an hour and a half on the bus. A Judge McClellan in Lansing had authority over me and all of my brothers and sisters. We were "state children," court wards; he had the full say-so over us. A white man in charge of a black man's children! Nothing but legal, modern slavery—however kindly intentioned.
"Malcolm, one of life's first needs is for us to be realistic. Don't misunderstand me, now. We all here like you, you know that. But you've got to be realistic about being a nigger. A lawyer—that's no realistic goal for a nigger. You need to think about something you can be. You're good with your hands—making things. Everybody admires your carpentry shop work. Why don't you plan on carpentry? People like you as a person—you'd get all kinds of work."
I looked like Li'l Abner. Mason, Michigan, was written all over me. My kinky, reddish hair was cut hick style, and I didn't even use grease in it. My green suit's coat sleeves stopped above my wrists, the pants legs showed three inches of socks. Just a shade lighter green than the suit was my narrow-collared, three-quarter length Lansing department store topcoat. My appearance was too much for even Ella. But she told me later she had seen countrified members of the Little family come up from Georgia in even worse shape than I was.
I spent the first month in town with my mouth hanging open. The sharp dressed young "cats" who hung on the corners and in the poolrooms, bars and restaurants, and who obviously didn't work anywhere, completely entranced me. I couldn't get over marveling at how their hair was straight and shiny like white men's hair; Ella told me this was called a "conk.”
Shorty would take me to groovy, frantic scenes in different chicks' and cats' pads, where with the lights and juke down mellow, everybody blew gage and juiced back and jumped. I met chicks who were fine as May wine, and cats who were hip to all happenings.
That paragraph is deliberate, of course; it's just to display a bit more of the slang that was used by everyone I respected as "hip" in those days. And in no time at all, I was talking the slang like a lifelong hipster.
We were in that world of Negroes who are both servants and psychologists, aware that white people are so obsessed with their own importance that they will pay liberally, even dearly, for the impression of being catered to and entertained.
In one sense, we were huddled in there, bonded together in seeking security and warmth and comfort from each other, and we didn't know it. All of us—who might have probed space, or cured cancer, or built industries—were, instead, black victims of the white man's American social system. In another sense, the tragedy of the once master pickpocket made him, for those brother old-timer hustlers, a "there but for the grace of God" symbol. To wolves who still were able to catch some rabbits, it had meaning that an old wolf who had lost his fangs was still eating.
The Boston draft board had written me at Ella's, and when they had no results there, had notified the New York draft board, and, in care of Sammy, I received Uncle Sam's Greetings. In those days only three things in the world scared me: jail, a job, and the Army.
There I was back in Harlem's streets among all the rest of the hustlers. I couldn't sell reefers; the dope squad detectives were too familiar with me. I was a true hustler—uneducated, unskilled at anything honorable, and I considered myself nervy and cunning enough to live by my wits, exploiting any prey that presented itself. I would risk just about anything.
It was in this way that for one period, one of our best periods, I remember, we specialized in Oriental rugs. I have always suspected that the fence himself sold the rugs to the people we stole them from. But, anyway, you wouldn't imagine the value of those things. I remember one small one that brought us a thousand dollars. There's no telling what the fence got for it. Every burglar knew that fences robbed the burglars worse than the burglars had robbed the victims.
Let me tell you something: from then until I left that prison, in every free moment I had, if I was not reading in the library, I was reading on my bunk. You couldn't have gotten me out of books with a wedge. Between Mr. Muhammad's teachings, my correspondence, my visitors—usually Ella and Reginald—and my reading of books, months passed without my even thinking about being imprisoned. In fact, up to then, I never had been so truly free in my life.
And Allah blessed me to remain true, firm and strong in my faith in Islam, despite many severe trials to my faith. And even when events produced a crisis between Elijah Muhammad and me, I told him at the beginning of the crisis, with all the sincerity I had in me, that I still believed in him more strongly than he believed in himself.
“Today's Uncle Tom doesn't wear a handkerchief on his head. This modern, twentieth-century Uncle Thomas now often wears a top hat. He's usually well-dressed and well-educated. He's often the personification of culture and refinement. The twentieth-century Uncle Thomas sometimes speaks with a Yale or Harvard accent. Sometimes he is known as Professor, Doctor, Judge, and Reverend, even Right Reverend Doctor. This twentieth-century Uncle Thomas is a professional Negro . . . by that I mean his profession is being a Negro for the white man.”
The white liberal may be a little taken aback to know that from all-Negro audiences I never have had one challenge, never one question that defended the white man. That has been true even when a lot of those "black bourgeoisie" and "integration" -mad Negroes were among the blacks. All Negroes, among themselves, admit the white man's criminal record. They may not know as many details as I do, but they know the general picture.
And that was how, after twelve years of never thinking for as much as five minutes about myself, I became able finally to muster the nerve, and the strength, to start facing the facts, to think for myself.
Back at the Frankfurt airport, we took a United Arab Airlines plane on to Cairo. Throngs of people, obviously Muslims from everywhere, bound on the pilgrimage, were hugging and embracing. They were of all complexions, the whole atmosphere was of warmth and friendliness. The feeling hit me that there really wasn't any color problem here. The effect was as though I had just stepped out of a prison.
I told him, "What you are telling me is that it isn't the American white man who is a racist, but it's the American political, economic, and social atmosphere that automatically nourishes a racist psychology in the white man." He agreed.
But this was the kind of evidence which caused many close observers of the Malcolm X phenomenon to declare in absolute seriousness that he was the only Negro in America who could either start a race riot—or stop one. When I once quoted this to him, tacitly inviting his comment, he told me tartly, "I don't know if I could start one. I don't know if I'd want to stop one." It was the kind of statement he relished making.