In Cleveland, an Ahmadiyya mosque had been established during the Great Depression; by the 1950s it had more than one hundred African-American congregants. Indeed, the Cleveland mosque’s Ahmadi leader, Wali Akram, became perhaps the first black American awarded a visa for a pilgrimage to Mecca, in 1957. All of these activities created among many African Americans a general awareness of different types of Islam, beyond that represented by the Nation of Islam. This was particularly true in Harlem, which made winning converts difficult.
Not until September 1954 did Malcolm secure permanent living quarters in the New York area: at 25-35 Humphrey Street, in the quiet neighborhood of East Elmhurst, Queens. The property was owned and shared by a black couple, Curtis and Susie Kenner. Although Malcolm’s principal responsibility was now Temple No. 7, he was informally promoted to be Elijah Muhammad’s chief troubleshooter along the East Coast, and even in the Midwest. He continued to lecture regularly at the Philadelphia temple throughout the fall and winter months of 1954-55, and also made trips by automobile to Springfield, Massachusetts, and Cincinnati, Ohio, to support local initiatives.
Even more than in the Philadelphia temple, he came to rely on Captain Joseph, routinely dictating instructions to his lieutenant, who in turn barked out orders to subordinates. One Sunday when Malcolm was away, a guest sermon was delivered by the minister from the Baltimore temple. The meeting, however, actually belonged to Joseph, who opened the proceedings by upbraiding all the male members who had missed meetings or turned up late, demanding “explanations of their delinquencies in attendance.” Joseph praised Baltimore’s minister as “a man of peace,” but sharply reminded the faithful that he (Joseph) “was not.”
Despite Joseph’s hard work, nearly all the praise for the successes in New York centered increasingly on Malcolm. At this time, Joseph was living in a small basement apartment far uptown in West Harlem. He received no salary for his labors as FOI head and worked as a cook at a restaurant owned by an NOI member, the Shabazz restaurant on Fifth Avenue. Sometime during his assignment in Philadelphia, he started dating a woman in the Philadelphia temple, and by early 1956 she had moved in with him. If Joseph planned to start a family, Malcolm must have realized, the Nation owed him a more dependable income. Perhaps for these reasons, Malcolm started praising Joseph during his temple sermons or remarks to the Fruit of Islam. The Nation of Islam’s administrators in Chicago also recognized Joseph’s contributions and considered reassigning him to a more prestigious position. Two weeks prior to the Saviour’s Day convention in February 1955, Joseph was summoned to Chicago, probably by Raymond Sharrieff, and told of a new national program in which he would supervise the recruitment and training of a thousand recruits. For several weeks it appeared that he would be transferred, and at Temple No. 7’s Fruit of Islam meeting on February 21 members received word that he would no longer be with them. But, for reasons still unclear, in early March it was announced that he would be remaining in New York.
Malcolm and Joseph’s efforts in Boston, Philadelphia, and New York, combined with other evangelical efforts by Malcolm in various cities, had increased NOI membership by perhaps a thousand new followers. This unprecedented growth signaled to the FBI, which had been tracking the Nation of Islam for decades, that something was stirring, something that they should take seriously. For years, the Bureau had monitored what it still described derisively in internal documents as the “Moslem Cult of Islam” (MCI). Its surveillance now indicated that an ex-convict, one Malcolm K. Little, was largely responsible for the cult’s new evangelical fervor. Malcolm had been on their radar, and under watch, since his letter-writing days at Norfolk and Charlestown, and on January 10, 1955, two FBI agents arranged to see him in New York. They subsequently reported that the subject had been “very uncooperative.” He “refused to furnish any information concerning the officers, names of members, to furnish doctrines or beliefs of the MCI or family background data on himself.” The ex-convict did, however, express several theological and political opinions, describing Elijah Muhammad as “the greatest prophet of all, being the last and greatest Apostle.” When the agents challenged him about the NOI's “alleged teachings [of] racial hatred,” he replied, “They do not teach hatred but the truth, that the ‘black man’ has been enslaved in the United States by the ‘white man.’” When asked whether he would serve in the armed forces, Malcolm refused to answer. “The subject did, however, admit that during World War II he had admired the Japanese people and soldiers and that he would have liked to join the Japanese Army.” Malcolm also denied ever having been a member of the Communist Party. His responses were far more confrontational than his interview with the FBI field agent several years earlier. He was unafraid to identify himself completely with Elijah Muhammad’s creed and his organization, regardless of the political consequences. Malcolm subsequently warned members of Temple No. 7 not to cooperate with FBI agents who might contact them.
The February Saviour’s Day convention of 1955 was symbolically Malcolm’s coming out party as the Nation of Islam’s uncrowned prince. In less than two years, he had tripled the size of Detroit’s temple, established thriving temples in Boston and Philadelphia, and with Joseph’s assistance was finally beginning to recruit members into Harlem’s Temple No. 7. He had become a favorite guest minister in Cincinnati, Cleveland, Detroit, Springfield, and other cities. The FBI surveillance of the NOI convention observed that throughout the proceedings “the subject appeared to be enjoying Elijah Mohammed’s confidence, and seemed to have a free hand.” Malcolm even set aside time to escort NOI members on a tour of Chicago’s Museum of Natural History and “placed his various interpretations on the exhibits at the Museum as portraying the creation of the white man by the ‘black man.’”
Attending the convention was an ambitious twenty-one-year-old singer and nightclub performer named Louis Eugene Walcott. Born in New York City on May 11, 1933, Walcott was raised as an Episcopalian in Roxbury. He would recall that both his parents, like Malcolm’s, had been militant black nationalists: “My father was a Garveyite,” he explained, “so I couldn’t grow up in this society without the touch of Mr. Garvey in my soul, in my mind, and in my spirit.” Both Walcott’s parents had emigrated from the Caribbean, and as in the Little household from an early age he had been encouraged by his mother to read books and magazines documenting the issues affecting blacks. A track star in high school, he also excelled as a debater, violinist, and singer. After graduating from Winston-Salem State University in North Carolina, he began his career in show business as a calypso artist, calling himself “the Charmer.” Like Malcolm, he eventually came to remake himself, first as Louis X, and then as Louis Farrakhan.
It was in Boston in 1954 that “the Charmer” first encountered Malcolm. Walcott and his wife were living in a small apartment on Massachusetts Avenue—only a few doors away from the apartment of Martin Luther King, Jr., who was in graduate school completing his Ph.D. Not far away was the nightclub where Walcott performed, and between his musical sets he would occasionally grab a quick dinner at a nearby restaurant, the Chicken Lane. It was here that he was introduced to Malcolm, who “had on a brown tam, brown coat, brown suit, and brown gloves.” The minister made an immediate impression. “He was an imposing man,” Farrakhan remembered, “talking so bad about white folks, I was scared of him.”
Walcott’s first real experience of the Nation of Islam occurred at the 1955 Saviour's Day convention. He was headlining a show, “Calypso Follies,” at the Blue Angel nightclub on Chicago’s North Side, when a friend invited him to the Nation’s festival. The supreme minister had been told that Walcott, who was a minor celebrity in the music and nightclub business, would be present in the audience. Aides later informed Muhammad exactly where the young man was sitting. Well into his talk, Muhammad turned and began speaking directly to him. Farrakhan later described the moment as “instant love.” His wife enthusiastically joined the Nation that night, and although he still harbored reservations, he agreed to
join as well. The young couple duly completed the obligatory letter of request for membership and mailed it off to the Chicago office. They heard nothing for five months. That July, Walcott was in New York City, performing in Greenwich Village. He decided to attend a service at Harlem’s Temple No. 7, primarily to hear Malcolm, whose oratory captivated him and who convinced him to dedicate his life to the Nation. “I had never heard a black man in my life talk the way this brother talked,” Farrakhan recalled.
By the mid-1950s, the number of established jazz artists and popular musicians who had joined the Nation of Islam caused some consternation within the Chicago headquarters, which worried that their prominence might make them more independent than other members. The Nation demanded a conservative, sober lifestyle, something quite at odds with the way most musicians lived. In late 1955, the temples were informed that no NOI member would henceforth be permitted to work as a professional entertainer. Walcott first heard about the edict while in New York when visiting the Nation’s restaurant on West 116th Street at Lenox Avenue. For him, with a wife and young child, it was a serious blow. Walcott walked several blocks, confused over what course to take. Somehow he came to a halt, turned around, and headed back to the restaurant with the intention of remaining faithful to the Nation. He was met by Captain Joseph, who was furious that someone had leaked the information prematurely. Malcolm had the job of subsequently informing Louis that he had been granted four additional weeks, but thereafter would have to quit the music business.
Louis had enrolled in the Monday FOI class, and Joseph asked him to deliver a talk. His brief oration, which explained the reasons leading to his conversion, proved mesmerizing. Decades later, NOI veterans who were there could still recite Louis’s words: “I will take the message of the Honorable Elijah Muhammad to every nook and cranny in the United States of America.” Louis’s talent as an orator convinced Malcolm to put the young apprentice into his small assistant minister class. It was here, during the first six months of 1956, that Louis flourished, carefully modeling his presentations on Malcolm’s, even studying his mentor's mannerisms and dietary habits. It was clear that he brought to the ministry certain skills from his nightclub act. Not only did Malcolm not mind; he took genuine pride in Louis’s accomplishments, and a bond developed. Eventually, Louis described Malcolm as “the father I never had.”
In June or July, Louis was named FOI captain for Boston’s Temple No. 11. In the years since Malcolm’s initial proselytizing efforts, the temple had suffered a membership decline and was in need of an energy boost. Within a year Louis was elevated to minister. Chicago officials were thrilled with their convert. They even allowed him to revive his singing career, but in the service of the Honorable Elijah Muhammad; he wrote and performed several “Islamic-inspired” gospel songs that became wildly popular among temple members.
Louis became Malcolm’s first true protégé. Many other young men would follow, fashioning their sermons and temple activities on Malcolm’s dynamic model. It was not long before they were widely, and sometimes disparagingly, known within the Nation as “Malcolm’s Ministers.”
Malcolm believed that Muslim clergy could be divided into two categories—evangelists and pastors. Few outstanding evangelists excelled as pastors, which called for skill in providing comfort and support to congregants, while relatively few pastors could call their congregations to embrace a spiritual vision in the manner of a great evangelist. “My desire has always been to be good at both,” he said. Several years later, he would equate himself with the greatest Christian evangelist of his time, Billy Graham.
He considered every sermon he delivered an evangelical opportunity, because usually the congregation included a small number of first-time guests. A typical NOI service was very different from most Christian services. The temple’s secretary or captains might open the meeting with announcements; then the minister would lecture, frequently using a blackboard or posters to reinforce points being made. Malcolm would encourage his audience to ask questions, and even welcomed banter and debate with visitors. At one typical Philadelphia meeting, Malcolm declared that the Nation was “the only place in the ‘wilderness of North America’ that the ‘black man and black woman’ [hear] the truth about themselves.” The lecture hammered at two themes. First, Malcolm repeatedly emphasized that blacks were spiritually dead as a group, and that their reawakening depended solely on their acknowledgment of the truth, represented by Elijah Muhammad. Second, Malcolm discussed the Nation’s expectations of how women and men should relate to each other. Urging men to “respect their women,” he also warned women to dress modestly. Women who attracted the amorous attentions of men by “the display of their bodies,” Malcolm declared, “were as common as the dog we see chasing the other dog in the streets.”
At another 1955 Philadelphia temple sermon he used experiences of racial oppression to explain why whites had no right to describe the Nation of Islam as subversive: Here is a man who has raped your mother and hung your father on his tree, is he subversive? Here is a man who robbed you of all knowledge of your nation and your religion and is he subversive? Here is a man who lied to you and trick[ed] you about all things, is he subversive? . . . This is a man who the Almighty God Allah is subversive against. Black men all over the planet are subversive to this devil and you come in here and get mad at us. You’s better listen or you will be taken off the planet along with the devil. This wicked government must be destroyed and those of you who want to follow after the serpent and commit evil also. This is a warning to you that you are living in the last day and you must decide tonight, whether you want to survive the war of Armageddon. . . .
Throughout the Philadelphia sermon, Malcolm presented a vivid picture of damnation for those who continued their allegiance to white values, though as an orator he had learned how to modulate his tone. Frequently he employed humor, and occasionally even references to bebop slang. “North America is already smothering with fire,” he warned. “You think you are so hep and, Jack, you can’t even smell the smoke.” He even “ran the dozens,” in the colloquial language of black folk culture, by making negative references to black mothers: “Your mother is a prostitute when you are not respecting women—you might as well say this because this is what is proven by your actions.” He declared that he had no fear of government surveillance: “The FBI follows me all over the country and they cannot do anything about this teaching unless it is the will of Allah. The devils have lost their power now and the only thing they can do is try to frighten the black men who are still dead.”
As the sermon ended, he observed that, while there had been a large number of male converts recently, “there is something very wrong that sisters are not coming in.” Instead of questioning the Nation’s sexist practices that discouraged the recruitment of new female members, Malcolm blamed the excessive gossiping of the temple’s females. “I’d rather put all of the sisters out for bickering and go out and get a lot of prostitutes. That sounds harsh, but I cannot stand this disunity.” Tirades like these earned Malcolm a reputation for being aggressively hostile to black women and suspicious of the institution of marriage. Taking his cue, many Fruit members applauded and imitated the minister's sexist attitudes and rhetoric.
Malcolm frequently cited episodes in American history, emphasizing the legacy of the slave trade to condemn both Christianity and the U.S. government. In another sermon, he remarked that all Negroes were “American citizens, but you cannot prove this because you have been fighting for civil rights ever since the enemy brought you to Jamestown, Virginia, in the year of 1555. You do not own any state in North America but today you say you are American.” Black people could not look to whites to redeem their lives. “Today the white man does not have any power left and it is only the black man who has any chance to save himself.” On another occasion, he reminded members that people of European descent were hopelessly outnumbered globally by Africans, Asians, and other nonwhites. “There are only two kinds of people, the white a
nd the black, so if you are not white you must be black.” He urged NOI members to patronize businesses managed or owned by Muslims. Without mentioning Wilfred by name, he noted that, in Detroit, “one of the brothers is the manager of a large department store and hires as many members . . . as he possibly can.”
By 1955, Malcolm’s popularity had become so intense that NOI headquarters called on him to relocate to Chicago for three weeks, to promote a membership drive in Temple No. 2. Recruitment efforts were ongoing, and during the mid-1950s the Nation of Islam seems to have looked closely at the model of Islamic proselytizing practiced by the controversial Ahmadi Muslims. Despite the Ahmadis’ refusal to consider the Prophet Muhammad the Seal of the Prophets, which deeply disturbed nearly all orthodox Muslims, and at a time when the Pakistani government was moving to designate the sect a non-Muslim religious group, emigrant Ahmadis had successfully formed political coalitions and working relationships with Sunni Muslims in the United States and frequently worshipped side by side with them. By the late 1950s a significant number of African-American Ahmadis had joined the Nation, partially due to its explicitly black identification. In doing so, they introduced a more orthodox interpretation of classical Islam, as well as a long-standing commitment to the international Islamic community. No matter how sectarian and heretical the NOI's theological tenets, Elijah Muhammad always insisted that his ministers present his creed as part of a global community of Muslims. These factors helped shape Malcolm’s version of da’wa, and his pastoral duties. This was the main reason why, in the early 1960s, Malcolm would so vigorously criticize the phrase “Black Muslims” to describe the Nation of Islam.
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