Reflections on Malcolm X: A Life of Reinvention by Manning Marable

I finished the book less than 2 hours ago. These are my immediate reflections. I will be writing more as I take the time to process personally and research further. Peace.



On April 4th, 2011, Manning Marable’s much anticipated text on the life of Malcolm X hit the store shelves. Like many other blackademics, I pre-ordered my book and began reading it immediately. As a lover of historical writing and biography in general, there were a set of expectations that I had for this work. There is not a shortage of books discussing the life of Malcolm X on the library shelves. Many scholars have written about the iconic yet tragic life of our own black shining prince thoroughly combing through records attempting to reveal new and profound information. Simultaneously, scholars have attempted to discredit Malcolm not only has a contributor to the legacy of the black freedom struggle, but as a practicing Muslim, scholar, husband, and man. As a new work, I anticipated this book to contribute to the wealth of knowledge by adding new perspectives authenticated with new and relevant sources and facts. Unfortunately, I was severely disappointed. By no means am I a Malcolm X scholar, but the majority of the information presented seemed to amalgamate all previous books published while providing little new information.
The most contested assertion rests on information that has been interpreted to prove that Malcolm X participated in homosexual activity throughout his life. The debate has caused me great frustration. First, homosexuality is often the weapon of choice used by academics and psuedo-intellectuals to smear and tarnish the reputations of those who are antagonistic to the status quo and are lauded by oppressed communities throughout the world. Second, its unfortunate that homophobia, which undergirds this type of intellectual warfare, propels this discussion. The intention is to identify homosexuality as an unforgivable character flaw that repudiates the entire life’s work of a given individual. In addition, it posits the theory that we are defined by our sexual practices and alliances and not our character, not our work, and especially not our attempts to liberate ourselves and the community.
As a scholar, especially as biographer, it is important to not only substantiate claims about the personal lives of those we are repositioning in new texts but to draw direct connections between that information and the legacy the individual leaves behind. It is unfortunate that Marable fails to make that connection. For example in chapter 14, which represents November 24, 1964 - February 14, 1965, Marable states “Malcolm appears to have begun an illicit sexual affair with an eighteen-year-old OAAU secretary names Sharon 6X Poole. Little is known about her or about their relationship expect that it appears to have continued up to Malcolm’s death.” Considering Marable’s timeline this “illicit affair” would have lasted at most two and a half months. What does this uncorroborated assertion bring to the legacy of Malcolm X other than to besmirch his credibility? Just as there is so much more to Malcolm’s legacy, there is so much more we should hold Marable accountable for addressing.
Thematically, Marable asserts that Malcolm’s life was one of continuous reinvention. By using a linear chronology antithetical to the Pan-Africanist cyclical ideology that Malcolm ascribed to towards the end of his life, Marable uses specific dates to identify periods of Malcolm’s life that demarcated the end of one persona and the beginning of another. I wholly agree that Malcolm experienced several transformations especially concerning his social and political views as many individuals do. However, despite reinvention as a theme Marable only allows Malcolm to change on the surface and continually brings up things that were associated with his past and uses them to define Malcolm as a man. He continuously uses prior insinuations as motivations for action or inaction despite the chronologically marked and identified reinvention of Malcolm’s life. In particular, this method is used to describe and justify aspects of Malcolm’s relationship with his wife, Betty Shabazz.
Though Marable died shortly before the release of this work, current critiques are not an attempt to discredit him as a scholar. Marable will be remembered for all that he contributed to intellectual history. Lively debate concerning his work does not demean his legacy, but merely reaffirms his prominence among the academic community.
Ultimately, this book is a useful resource for all those interested in the legacy of Malcolm X. It should not be considered the definitive work of our own black shining prince, but serve as a catalyst for further research discussion and debate. Excellent points are made about Alex Haley’s work on The Autobiography of Malcolm X as well as great information about the history of the Nation of Islam and the development of the Muslim Mosque, Inc. and the Organization of Afro-American Unity. I was thoroughly impressed with the geographic tracking of Malcolm while he was in Africa. Aligning his ideological development with his travel to countries experiencing various political changes deeply defines the essence of Malcolm’s Pan-Africanist views. In essence, reclaiming our history by finding the truth delivered in works such as these is the bold attempt of a historically disenfranchised intellectual heritage to recreate, redefine, and reaffirm the beauty of our icons and the humanity of our people, the fundamental expression of freedom, an ideal that Malcolm always held at the forefront of his livelihood. Let us embrace further discussion and heated debate as a pathway for truth. Hubert Humphrey said it clearly, “Freedom is hammered out on the anvil of discussion, dissent, and debate.”

Abibifahodie.