Nation of Islam Movement “God is black. All black men belong to Islam; they have been chosen. And Islam shall rule the world” (Baldwin 319). This is the principal message of the Nation of Islam movement. Although the movement has existed since the early 20th century, it gained a lot of momentum in America in the 1960’s, according to African-American essayist and novelist James Baldwin. In his essay, Down At The Cross, Baldwin conveys that the movement reached more blacks during the sixties because time was ripe for it. During the 1960’s, black and white Americans began actively questioning and challenging the status quo. Baldwin believes the Christian world had become “morally bankrupt and politically unstable” (316), and that this opened the door to radical ideas which would have been considered madness in an earlier timeframe (316). Although he does not agree with Muslim doctrine, Baldwin recognizes the power of the Nation of Islam movement, particularly during a period of tremendous civil unrest. Research supports that Elijah Muhammad, the leader of the Black Muslims in the 1960’s, also found that time period to be very opportunistic for the Nation of Islam movement. In an article from the New York Times written by M.S. Handler in the early sixties, Muhammad quotes that he “…is confident that his organization, and his alone, stands to gain from the racial turmoil in the United States” (Handler 14). Like Baldwin, Muhammad recognizes that in a world where racial segregation is being challenged and the entire path of black history is being reevaluated and denounced, radical ideas are more likely to flourish. Baldwin does not support the radicalism of the Nation of Islam movem... ... middle of paper ... ...rtheless, he recognizes that civil violence in post-war America might have provided an opportunity for a radical movement such as the Nation of Islam to reach more black Americans, since violence was considered to be an acceptable means to a desirable end. By the 1960’s, black Americans were better able to inure themselves to the violence that surrounded them daily and latch onto a new message of hope and freedom. Works Cited Baldwin, James. “Down At The Cross.” 1955. James Baldwin: Collected Essays. Ed. Toni Morrison. New York: Library of America, 1998. 63-84. Handler, M.S. (1963, June 17). Muhammad Predicts Final Victory for Muslims. Retrieved from Proquest Historical Newspapers The New York Times pg. 14 Lilyveld, J. (1964, June 29). Elijah Muhammad Rallies His Followers in Harlem. Retrieved from ProQuest Historical Newpapers The New York Times pg. 1
Jackson, G. (2005). Benjamin Chavis Muhammed. In We're Not Going to Take it Anymore (pp. 124-126). Beckham Publications Group, Inc.
The Nation of Islam emerged as a very powerful organization during the 1960s. One of the Nation?s key goals was to create an independent Black America. It further preached about the White man as the devil, thus instilling faith within its followers that White society will be decimated, and Black society will prevail. Through these powerful messages, the Nation of Islam gave African-Americans a claim to divinity and created the notion of Black supremacy. However, in attempting to cement these ideas, the Nation of Islam?s message became extreme to the point of absurdity. While James Baldwin expounds on this irrationality in ?Down at the Cross?, he also understands and agrees with the underlying motivation behind the Nation?s absurd claims.
The Nation of Islam, which Malcolm X was an important member of, is not a religious organization as the name suggests but rather an organization whose goal was to make the lives of African Americans better instead of actually teaching the proper ethics of Islam. One of the main objectives of this organization was Black Nationalism, through which Black leaders can control the areas where there is a majority of African Americans. This cause was greatl...
...d with this notion solely because, The Nation of Islam had intentions of seeking revenge on the whites, for years and years of oppression and racism. This was yet another hate filled notion Baldwin could not agree with.
In 1960, John F. Kennedy was elected president of the United States. During his campaign he had promised to lead the country down the right path with the civil rights movement. This campaign promise had brought hope to many African-Americans throughout the nation. Ever since Lincoln, African-Americans have tended to side with the democrats and this election was no different. The Kennedy administration had noticed that the key to the presidency was partially the civil rights issue. While many citizens were on Kennedy’s side, he had his share of opposition. Malcolm X differed on the view of the President and observed that the civil rights movement wasn’t happening at the speed Kennedy had pledged. Malcolm X possessed other reasons for his dislike of John F. Kennedy and his brothers, especially Robert. The Kennedy government stood for racial liberalism and Malcolm X argued their true intentions for the civil rights movement weren’t in the best interest of the black population. This tension streamed both ways. John Kennedy and the Federal Bureau of Investigation felt that Malcolm X had become a threat to national security. James Baldwin has written essays that have included the repeated attacks on the white liberal and supports Malcolm in many of his theories and actions.
Race and religion are two concepts in American culture that can really tie people together, or clearly separate them apart. A group forged by strong common roots in both race and religion can be a powerful societal force, if it wants to be. The Nation of Islam is a small but growing religion in America that has become somewhat of a social movement because of its strong and radical ideas on race. In this paper, I will try to explore the beliefs of the Nation of Islam, and the ramifications it could and has had on racial relations in America. The Nation of Islam, or NOI, is a relatively new religion. The first temple of Islam was established in Detroit by Master Fard Muhammed in 1930. Much of the theology was based on the simple facts that: "Allah is god, the white man is the devil, and the so-called Negroes are the Asiatic black people, the cream of the earth."(1) And, in accordance with their bizarre view of creation, involving a mad scientist creating the white race from the black race, the twentieth century represents the time for black people to regain their rightful position as god¹s chosen people. (1) The Nation of Islam was spawned from Orthodox Islam, an age-old religion. However, Orthodox Islam has openly denounced the NOI as a heretic sect for three main reasons: the NOI¹s rejection of the belief in an afterlife, its tendency to view human leaders as deified figures, and its strong racist attitudes. (2) For a brief time, during the seventies, Wallace Deen Muhammed became the leader of the NOI and tried to take it in a new direction, more conforming to "true Islamic beliefs." This group is now called the American Muslim Mission and still exists in small numbers today. (1) ...
This paper will discuss the different stages of thought processes the former Nation of Islam minister, Malcolm X went through during his lifetime in terms of how he viewed white people, but more specifically “the white man” in America. The reason the focus is on White Americans is because these were the people outside of the Nation of Islam that shaped his life good or bad and put him on the path where he eventually transformed from Malcolm Little to Malcolm X who was one of the most polarizing and controversial figures during his lifetime and even nearly 50 years after his death the name Malcolm X causes certain people to shudder. Malcolm X became a well-known figure during the 50’s and 60’s during the civil rights movement which involved figures such as Martin Luther King Jr. This was a pivotal era in American history because for the first time that there was major push towards full rights for African Americans. When Malcolm X came on the scene he put fear into White people because they weren’t used to hearing the truth about race relations in America and many of them felt that things were just fine because they themselves were living life high on the hog while at the same time exploiting Blacks. Because this type of talk from a black person was new to them they misinterpreted his views as “hate speech” and accused him of trying to incite violence when he was simply trying wake his people up to properly deal with what was happening to them.
The above-mentioned essays are: Nihilism in Black America, The Pitfalls of Racial Reasoning, The Crisis of Black Leadership, Demystifying the Black Conservatism, Beyond Affirmative Action: Equality and Identity, On Black-Jewish Relations, Black Sexuality: T...
Mamiya, Lawrence H., and Charles Eric Lincoln. “Nation of Islam.” Encyclopedia of African-American Culture and History. 2nd Ed. Vol. 4. (2006): 1620-1624. Gale U.S. History In Context. Web. 24 Jan. 2011.
The FBI called the Nation of Islam the “Moslem Cult of Islam” (Marable 111). In Chapter 4, Marable describes that the name given to the Nation of Islam by the FBI can be found in the FBI’s internal documents. The Bureau’s interest in the MCI was primarily due to the rapid increase in followers. Much of the information they had about the Nation of Islam came from African American informants paid to infiltrate the Nation. In 1958, one those informants described Malcolm as “having a strong hatred for the blue eyed devils” (Marable 139). According to Marable, the FBI failed to comprehend to nature of the sect because it was convinced that the Nation of Islam taught a subversive ideology, which aimed for the destruction of America’s legal and socioeconomic
In the 1960s it was a hard time for black Americans. There was a revolution being driven by two well know black civil rights leaders. The first phase of the revolution was driven by a young Islamic black man, Malcolm X, who was a spokesperson for the Nation of Islam. Malcolm X was adamant that blacks needed to take care of their own business. In the issue of black integration in American culture. Malcolm X had the ability to reach any one member of the black nation in America. This revolution was cut short on a sad day in February of 1965, when Malcolm X was assassinated. This left a void in the hearts of the people who he had touched upon in his revolt. This was where things began to get funky.
Malcolm X and James Baldwin were two men that played a large role in defining a people and a cause during the 1950s and 1960s. Both of these men were dynamic African-Americans who lived primarily to help their people, who were terribly persecuted in the United States for many years. The interesting thing about these two men is that they strove towards the same goal—to unify African-Americans and give them strength and confidence—but they accomplished this goal in very different ways. Malcolm X, a leader in the Nation of Islam movement, believed that African-Americans needed to acquire strength and confidence so that they could separate from the White man and live together in peace, harmony, and production. On the other hand, James Baldwin, renowned writer, believed it necessary for African-Americans to have strength and confidence so that they might coexist on the same level as whites and accomplish what whites were accomplishing. The methodology and teachings of James Baldwin and Malcolm X differed greatly, but their general belief, that African-Americans were just as good as everybody else prevailed over all else, and made these men two of the very important faces of a generation.
In the book, “Rereading America” by, Gary Colombo, Robert Cullen, and Bonnie Lisle, it starts off on page 210 describing a well educated Black Man of the times in 1960s. “Born Malcolm Little; Malcolm X was one of the most articulate and powerful leaders of Black America during the 1960s. A street hustler convicted of robbery in 1946, he spent seven years in prison, where he educated himself and became a disciple of Elijah Muhammad, founder of the Nation of Islam” (p.210). Here I want to focus on the strength of a single black man in the 60’s and what it was like to be uneducated as an African American. The many struggles of a black person in general were enough, but a black man had it hard.
Pement, Eric. “Louis Farrakhan and the Nation of Islam: Part Two.” Cornerstone. 1997, vol. 26, issue 112, p. 32-36, 38. < http://answering-islam.org.uk/NoI/>.
Ogbar, Jeffrey. Black Power Radical Politics and African American Identity. Baltimore: John Hopkins UP, 2004, 124.