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We know from Talmadge Hayer, one of the men who carried out the assassination, who was shot by Ruben X as he tried to flee the Audubon after shooting Malcolm X, we know that Hayer confessed years later to his Imam in prison that there had been a walk-through a week prior to February 21st [1965] at the Audubon Ballroom.
I have asked James Shabazz, I've asked other people who are members of the OAAU, Herman Ferguson and others, what led to that disastrous decision [that the guards didn't carry weapons]? James Shabazz said to me with a shrug, you just didn't know Malcolm. Malcolm was adamant, and that whatever Malcolm wanted, that's what we just did.
[Alex] Haley felt he could make a solid case in favor of racial integration by showing what was - to white America - what was the consequence of their support for racial separatism that would end up producing a kind of hate, the hate that hate produced, to use the phrase that Mike Wallace used in his 1959 documentary on the Nation of Islam.
In the case of Alex Haley, Haley's material is located at the University of Tennessee at Knoxville, primarily. But there are a whole series of elaborate steps that one has to - has to encounter in order to even begin to do research. There's an attorney. If you want to photocopy material from that archive, you have to get permission from the attorney beforehand.
Over a period of about year-and-a-half, Malcolm X and [Alex] Haley agreed to work with each other. They met usually after a long business day that Malcolm put in very tired. He would get there at about - either at Haley's apartment or they would meet at then Idyllwild Airport at a hotel, and Malcolm would be debriefed by Haley. He would talk, Haley would take notes.
Malcolm's X objective was actually to reingratiate himself within the Nation of Islam, that because he had emerged by the early 1960s as a very prominent figure outside of the N.O.I., there were critics within the organization that were saying to the patriarch of the N.O.I., the Honorable Elijah Mohammad, that Malcolm planned to take over the organization, which was not true.
What Malcolm X did not know is that back in 1962, a collaborator of Alex Haley, fellow named - a journalist named Alfred Balk had approached the F.B.I. regarding an article that he and Haley were writing together for The Saturday Evening Post, and the F.B.I. had an interest in castigating the Nation of Islam, and isolating it from the mainstream of Negro civil rights activity.
What is clear is that Malcolm X incorporated within the framework of black nationalism a pan-Africanist and internationalist perspective. In doing so, he began to reassess radically earlier positions sexism and patriarchy. He began to break with notions of sexism that he had long held as a member of the Nation of Islam, and began to advance and push forward women leadership in the OAAU.
I think that in his 39 short years of life, Malcolm X came to symbolize Black urban America, its culture, its politics, its militancy, its outrage against structural racism and at the end of his life, a broad internationalist vision of emancipatory power far better than any other single individual that he shared with DuBois and Paul Robeson, a pan-Africanist internationalist perspective.
What is striking is that from almost from the very beginning of certainly by September and October of 1963, as the book was being constructed, that [Alex] Haley was vetting - asking questions to the publisher and to the publisher's attorney regarding many of the things that Malcolm X was saying. He was worried that he would not have a book that would have the kind of sting that he wanted.
Elements within Malcolm's X own entourage, some of them were very angry with some of the changes that had occurred with Malcolm. One source of anger, curiously enough, was that - was the tension between MMI and OAAU, that the MMI, the Muslim Mosque Incorporated, these were women and men who had left the Nation of Islam out of loyalty to Malcolm, but then Malcolm continued to evolve rapidly.
Most people who read the autobiography perceive the narrative as a story that now millions of people know, and it was - it's a story of human transformation, the powerful epiphany, Malcolm's X journey to Mecca, his renunciation of the Nation of Islam's racial separatism, his embrace of universal humanity, of humanism that was articulated through Sunni Islam. Well, that's the story everybody knows.
Malcolm X had a clear vision and an understanding that we were - that he was a part of a broad freedom struggle. As his vision became more internationalist and pan-African, as he began, especially in 1964, after seeing the example of anti-colonial revolutions abroad and began to articulate and incorporate a socialist analysis economically into his program, he clearly became a threat to the US state.
There were over 40,000 pages of FBI documents of which only about half are currently available to scholars and researchers. I think that this 40th anniversary of the assassination is a good opportunity for us to say that now is the time to declassify all FBI material on Malcolm X. There really is a need for us to challenge the US government for its refusal to open up its own archives 40 years after the death of Malcolm.
The Organization of Afro-American Unity was an organization that was a secular group. It largely consisted of people that we would later call several years later Black Powerites, Black nationalists, progressives coming out of the Black freedom struggle, the northern students' movement, people - students, young people, professionals, workers, who were dedicated to Black activism and militancy, but outside of the context of Islam.
There were internal critics, sharp critics, who were very opposed to [Malcolm X], and who were very - some of them were members of Elijah Mohammad's family, such as Herbert Mohammad, Raymond Shareef, who was the head of the Fruit of Islam, the brother-in-law of - the son-in-law of Elijah Mohammad. They isolated Malcolm X and kept him out of the newspaper of the organization Mohammad Speaks for over a year, which is kind of curious.
As the years progress, what women and men will discover is that the most lasting and rewarding educational experiences come not from specific information provided in classroom lectures or assigned textbooks, but from the values obtained in active engagement in meaningful issues. We achieve for ourselves only as we appreciate the problems and concerns of others-and only as we see our own lives as part of a much greater social purpose.
Malcolm X broke with the N.O.I. in March 1964, and in that last 11 chaotic months, he spent most of the time outside of the United States. Nevertheless, he built two organizations in the spring of 1964. First, Muslim Mosque Incorporated, which was a religious organization that was largely based on members of the N.O.I. who left with him. It was spearheaded by James 67X or James Shabazz, who was his chief of staff. Then secondly was the Organization of Afro-American Unity.
I believe that if we could see the chapters that are missing from the book [The Autobiography of Malcolm X], we would gain an understanding as to why perhaps - perhaps - the F.B.I., the C.I.A., the New York Police Department and others in law enforcement greatly feared what Malcolm X was about, because he was trying to build a broad - an unprecedented black coalition across the lines of black nationalism and integration. And in way, it presages 30 years ahead of time, the Million Man March.