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Journal articles on the topic 'Autobiography of Malcolm X (X, Malcolm)'

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Published: 4 June 2021
Last updated: 10 February 2022

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1

Gibney, Mark, Alex Hailey, and Malcolm X. "The Autobiography of Malcolm X." Human Rights Quarterly 14, no. 4 (November 1992): 657. http://dx.doi.org/10.2307/762341.

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2

Tuhkanen, Mikko. "Watching Time: James Baldwin and Malcolm X." James Baldwin Review 2, no. 1 (December 13, 2016): 97–125. http://dx.doi.org/10.7227/jbr.2.6.

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Taking its cue from recent scholarly work on the concept of time in African American literature, this essay argues that, while both James Baldwin and Malcolm X refuse gradualism and insist on “the now” as the moment of civil rights’ fulfillment, Baldwin also remains troubled by the narrowness assumed by a life, politics, or ethics limited to the present moment. In his engagement with Malcolm’s life and legacy—most notably in One Day, When I Was Lost, his screen adaptation of Malcolm’s autobiography—he works toward a temporal mode that would be both punctual and expansive. What he proposes as the operative time of chronoethics is an “untimely now”: he seeks to replace Malcolm’s unyielding punctuality with a different nowness, one that rejects both calls for “patience,” endemic to any politics that rests on the Enlightenment notion of “perfectibility,” and the breathless urgency that prevents the subject from seeing anything beyond the oppressive system he wants overthrown. Both thinkers find the promise of such untimeliness in their sojourns beyond the United States.
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3

Aqeeli, Ammar. "The Role of Malcolm X's Speeches in Solidifying his Autobiography." Language Circle: Journal of Language and Literature 14, no. 2 (April 17, 2020): 130–36. http://dx.doi.org/10.15294/lc.v14i2.22664.

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This paper demonstrates how a literary text can be approached through a linguistic framework to enhance one’s reading and interpretation of it. It aims at examining the power of The Autobiography of Malcolm X: As Told to Alex Haley by analyzing the narrator’s description of his early speeches. I draw upon the appraisal framework, and I focus on Malcolm’s utilization of affect, judgment, and appreciation in a number of his speeches that he reported in the book. In those speeches, Malcolm adopts resources from the appraisal framework to align his audience with his position. His performance of affective stance to construct the entire problem of race in America contributed to the success of his book for more than 50 years since its publication.
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4

Rashid, Samory. "Islamic Aspects of the Legacy of Malcolm X." American Journal of Islam and Society 10, no. 1 (April 1, 1993): 60–71. http://dx.doi.org/10.35632/ajis.v10i1.2524.

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Spike Lee's 1992 film, ''Malcolm X," is the most recent evidence ofthe increased popularity of Malcolm X (El Haj Malik El Shabazz). Thefilm, based on a screenplay by James Baldwin and Arnold Perl, sparkedcontroversy over "X" memorabilia and also a debate over the appropriateinterpretation of Malcolm X's legacy. For example, black nationalistAmiri Baraka opposed Lee's portrayal and criticized the film as an attemptto "make middle class Negroes sleep easier." Yet when the currentcontroversy and debate end, the Islamic aspects will remain, as before,the most significant and least recognized elements of Malcolm X'slegacy. This paper briefly examines this phenomenon in order to offer amore accurate and meaningful analysis of the significance of Malcolm X.Although Alex Haley's Autobiography of Malcolm X climbed to theNew York Times' best-seller list in 1992, popular media accounts, suchas Lee's film, have stimulated even greater social interest. As one writernotes, "if many blacks did not listen when he was alive, young blacks arelistening now." It is also interesting to note how "Malcolm X's appealhas crossed racial barriets in a way that would have been unthinkableduring his life." Nevertheless, the emergent popularity of Malcolm X inthe 1990s is a direct result of the lingering presence of racism and of hisown martydom in the struggle against it.Most mainstream analyses associate Malcolm X's message with vielence and hatred of white America. For example, his oft-quoted phrase,"by any means necessary," and his advocacy of martial arts proficiencyand rifle club formation for defenseless black victims of racial violence ...
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5

Watts, Linda S. "Reimaging America: The Arts of Social Change and The Autobiography of Malcolm X." Radical Teacher 113 (February 14, 2019): 35–36. http://dx.doi.org/10.5195/rt.2019.581.

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6

Duerringer, Christopher. "The Elision of Agency inThe Autobiography of Malcolm X." Howard Journal of Communications 25, no. 2 (April 3, 2014): 156–70. http://dx.doi.org/10.1080/10646175.2014.888527.

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7

Nugroho, Bhakti Satrio, and Dwi Septi Aryani. "The influence of systemic racism on quarter-life crisis in The Autobiography of Malcolm X (as told to Alex Haley)." EduLite: Journal of English Education, Literature and Culture 6, no. 1 (February 28, 2021): 120. http://dx.doi.org/10.30659/e.6.1.120-133.

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This paper aims to analyze the influence of systemic racism on quarter-life crisis, experienced by Malcolm X, as seen in The Autobiography of Malcolm X (As Told to Alex Haley). Its emphasis is to find the relation between racial segregation in American society and its influence on quarter-life crisis, which is a psychological crisis of uncertainty, self-insecurity and identity confusion, occurs during emerging adulthood. Therefore, by applying a qualitative method, this research is under Post-Nationalist American Studies and psychosocial approach as an integrated paradigm which accommodates the inter-disciplinary aspects of �self and society�. The analysis showed that racial segregation, in the field of education and job occupation, is a form of systemic racism which influences Malcolm X�s mental wellness as an emerging adult African-American. He experiences Robinson�s phases of quarter-life crisis which are locked in, separation/time-out, exploration and rebuilding. In fact, racial segregation in this narrative works as �a function of blocked opportunities� which disallows young African-Americans to develop their own competencies and to achieve their �American Dream�. However, in the development of his quarter-life crisis, Malcolm X managed to rebuild his new long-term commitment contributing to the reconstruction of his adult identity as an African-American Muslim activist.
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8

Gillespie, Alex. "Malcolm X and His Autobiography: Identity Development and Self-narration." Culture & Psychology 11, no. 1 (March 2005): 77–88. http://dx.doi.org/10.1177/1354067x05050746.

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9

Sciurba, Katie. "Journeys Toward Textual Relevance: Male Readers of Color and the Significance of Malcolm X and Harry Potter." Journal of Literacy Research 49, no. 3 (July 5, 2017): 371–92. http://dx.doi.org/10.1177/1086296x17718323.

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This article combines interview data from a group of boys of color at an urban single-sex school and content analysis of The Autobiography of Malcolm X and Harry Potter and the Sorcerer’s Stone to demonstrate the complexities of readers’ responses to literature. Textual relevance, or the ability to construct personal meaning from literature, emerged in two principal forms: (a) empathetic textual relevance (a mirror approach) and (b) sympathetic textual relevance (a window approach). In addition, textual relevance took shape in forms beyond mirrors or windows. In building upon theories of intersectionality and reader response, I argue that acknowledging the multi-dimensionality of readers’ identities and their meaning-making processes can pave the way for youth empowerment. As such, this work aims to contribute to a more nuanced understanding of students’ experiences as readers and to enhance literacy practices designed to promote equity.
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10

Metcalf, Barbara D. "Narrating Lives: A Mughal Empress, A French Nabob, A Nationalist Muslim Intellectual." Journal of Asian Studies 54, no. 2 (May 1995): 474–80. http://dx.doi.org/10.2307/2058747.

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With some exaggeration, one could claim that these three biographies, despite their disparate subjects—a seventeenth-century aristocratic lady of the Mughal court, an eighteenth-century French adventurer, and a twentieth-century Muslim intellectual and political figure—all tell the same story. In each case, a figure is born (as it happens, outside the Indian subcontinent) in relatively humble circumstances and emerges as a singular figure in some combination of the political, economic, intellectual life of the day. Each account proceeds chronologically, with the life presented as an unfolding, linear story, the fruit of “developments” and “influences,” in which the protagonist independently takes action. These accounts fit, in short, the genre of biography or autobiography known to us Americans from Benjamin Franklin to Malcolm X, of rags to riches—and, typically, lessons to impart (Ohmann 1970). Each is an example of the canonical form of male biography and autobiography that emerged in Europe from the eighteenth century.
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11

Nugroho, Bhakti Satrio, and Dwi Septi Aryani. "The Influence of Systemic Racism on Quarter-Life Crisis in The Autobiography of Malcolm X (As Told to Alex Haley)." International Journal of English Literature and Social Sciences 5, no. 5 (2020): 1517–25. http://dx.doi.org/10.22161/ijels.55.26.

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12

Cain, William E. "Forms of Self-Representation in Booker T. Washington's Up from Slavery." Prospects 12 (October 1987): 201–22. http://dx.doi.org/10.1017/s0361233300005585.

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Booker T. Washington's Up from Slavery (1901) is one of the most famous American autobiographies, yet it is unfortunately also one of the least analyzed. Compared with the American autobiographies that we frequently study and teach, it seems meager and unchallenging. Unlike Whitman and Thoreau, Washington does not propose experiments in form, and he does not undertake a profound inner exploration as his text unfolds. He is not keenly conscious of his competitive relation to the autobiographical writings that have preceded his own and unlike Henry Adams and Henry James, he does not manifest a high degree of selfreflective awareness about the act of telling the story of his life. Nor does Washington's book display the sophisticated rendering of personal and public life that W. E. B. DuBois manages in Dusk of Dawn (1940), the subtle and disturbing account of black adolescence and early maturity that Richard Wright crafts in Black Boy (1945), the stylistic vigor and intelligence that James Baldwin demonstrates in Notes of a Native Son (1955), or the explosive energy that Malcolm X unleashes in his autobiography (1965).
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13

Meier, August, John Bracey, Marvin Worth, and Spike Lee. "Malcolm X." Journal of American History 80, no. 3 (December 1993): 1197. http://dx.doi.org/10.2307/2080586.

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14

Veenendaal, Harry. "Malcolm X." Advocatenblad 100, no. 2 (February 2020): 7. http://dx.doi.org/10.5553/ab/0165-13312020100002002.

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15

Sirc, Geoffrey. "The Autobiography of Malcom X As a Basic Writing Text." Journal of Basic Writing 13, no. 1 (1994): 50–77. http://dx.doi.org/10.37514/jbw-j.1994.13.1.04.

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16

Morrow, John Andrew. "Reimagining Malcolm X." American Journal of Islam and Society 33, no. 3 (July 1, 2016): 102–6. http://dx.doi.org/10.35632/ajis.v33i3.921.

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At 84-pages, Reimagining Malcolm X: Street Thinker Versus Homo Academicusby Seyed Javad Miri is more of a booklet than a book. In fact, like mostof the 40 books on sociology and religion published by this scholar, many ofwhich are self-published or released by subsidy publishers, it falls into thatawkward category between an essay that is too long and a book that is tooshort. Considering the fact that most university and independent academicpresses place profit and marketability before contribution to scholarship inthe field, the fact that ambitious and prolific academics seek to be proactiveand find alternate modes of sharing their scholarship should be commended.Consequently, scholars working in the field of sociology and religion shouldbe grateful to both Miri and the University Press of America for making thiswork on Malcolm X available to readers and researchers.Reimagining Malcolm X examines the significance of el-Hajj Malik el-Shabazz as a social theorist by analyzing his views on race, academia, philosophy,and politics. The work is divided into four chapters: “Novel Strategiesof Interpretation,” “Undisciplinary Fields of Knowledge,” “Violence, Religion,and Extremism,” and “The Epic of America.”In chapter 1, Miri points out that “Malcolm X has not been appropriatedwithin the body of academic social sciences as he should have been” (p. 9).This is both obvious and intentional. It is heartening, however, to see thatinterest in Malcolm’s thoughts has extended to certain segments of Iranianacademia. As the author reveals, however, some Iranian scholars are reticentto see the value of Malcolmian theories and concepts (p. xi). Despite all ofits revolutionary rhetoric, the Islamic Republic of Iran has shown little interestin el-Hajj Malik el-Shabazz. On the contrary, it has preferred to invitehis nemesis Louis Farrakhan, a man who admits that he created the conditionsthat lead to Malcolm’s assassination, to preach at the seminary in Qum.Considering that the Iranian regime considers itself the bastion of Shi‘iteorthodoxy and cracks down on both political critics and practitioners oftaṣawwuf (‘irfān or Sufism), it is ironic that its leaders have promoted a manwho believes that W. D. Fard was the incarnation of Allah and that ElijahMuhammad, as opposed to Muhammad ibn ‘Abd Allah, was Allah’s final ...
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17

Porter, Russell A., and Michael Eric Dyson. "Making Malcolm: The Myth & Meaning of Malcolm X." MELUS 24, no. 1 (1999): 272. http://dx.doi.org/10.2307/467926.

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18

McCartney, John, and Michael Eric Dyson. "Making Malcolm: The Myth and Meaning of Malcolm X." Journal of American History 83, no. 1 (June 1996): 281. http://dx.doi.org/10.2307/2945607.

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19

Robinson, Dean E., Michael Eric Dyson, and William W. Sales Jr. "Making Malcolm: The Myth and Meaning of Malcolm X." Contemporary Sociology 24, no. 6 (November 1995): 762. http://dx.doi.org/10.2307/2076676.

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20

Garrow, David J., and Michael Friedly. "Malcolm X: The Assassination." Journal of American History 80, no. 4 (March 1994): 1540. http://dx.doi.org/10.2307/2080739.

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21

Hogan, Joseph. "Malcolm X in Michigan." Middle West Review 3, no. 2 (2017): 137–42. http://dx.doi.org/10.1353/mwr.2017.0029.

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22

Spellman, A. B., and Malcolm X. "Interview with Malcolm X." Monthly Review 56, no. 9 (February 4, 2005): 31. http://dx.doi.org/10.14452/mr-056-09-2005-02_4.

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23

Wright von, G. H. "Norman Malcolm*." Philosophical Investigations 15, no. 3 (July 1992): 215–22. http://dx.doi.org/10.1111/j.1467-9205.1992.tb00435.x.

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24

Winch, Peter. "Norman Malcolm." Philosophical Investigations 15, no. 3 (July 1992): 223–26. http://dx.doi.org/10.1111/j.1467-9205.1992.tb00436.x.

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25

Garrow, David J., Clayborne Carson, and David Gallen. "Malcolm X: The FBI File." Journal of American History 79, no. 3 (December 1992): 1250. http://dx.doi.org/10.2307/2080946.

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26

Carson, Clayborne, Orlando Bagwell, and Judy Richardson. "Malcolm X: Make It Plain." Journal of American History 81, no. 3 (December 1994): 1415. http://dx.doi.org/10.2307/2081633.

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27

Painter, Nell Irvin. "Malcolm X across the Genres." American Historical Review 98, no. 2 (April 1993): 432. http://dx.doi.org/10.2307/2166842.

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28

PHELPS, CHRISTOPHER. "The Sexuality of Malcolm X." Journal of American Studies 51, no. 3 (November 14, 2016): 659–90. http://dx.doi.org/10.1017/s0021875816001341.

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This article engages the controversy over whether Malcolm Little, who would become Malcolm X, had same-sexual encounters. A minute sifting of all evidence and claims, augmented by new findings, yields strong indication that Malcolm Little did take part in sex acts with male counterparts. If set in the context of the 1930s and 1940s, these acts position him not as a “homosexual lover,” as has been asserted, but in the pattern of “straight trade” – heterosexual men open to sex with homosexuals – an understanding that in turn affords insights into the black revolutionary's mature masculinity.
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29

Luker, Ralph E., and Clayborne Carson. "Malcolm X: The FBI File." Antioch Review 51, no. 1 (1993): 146. http://dx.doi.org/10.2307/4612687.

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30

Felber, Garrett A. "Malcolm X FBI File (1963)." Souls 12, no. 2 (June 2010): 116–18. http://dx.doi.org/10.1080/10999941003784896.

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31

Lentz, Richard. "The Incorporation of Malcolm X." American Journalism 10, no. 3-4 (July 1993): 38–69. http://dx.doi.org/10.1080/08821127.1993.10731533.

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32

Floyd-Thomas, J. M. "The Iconography of Malcolm X." Journal of American History 101, no. 3 (December 1, 2014): 994. http://dx.doi.org/10.1093/jahist/jau565.

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33

Tyner, James A., and Robert J. Kruse, II. "The Geopolitics of Malcolm X." Antipode 36, no. 1 (January 2004): 24–42. http://dx.doi.org/10.1111/j.1467-8330.2004.00380.x.

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34

McVey. "The Iconography of Malcolm X." Rhetoric and Public Affairs 18, no. 4 (2015): 784. http://dx.doi.org/10.14321/rhetpublaffa.18.4.0784.

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35

Massingale, Bryan N. "Toward a Catholic Malcolm X?" American Catholic Studies 125, no. 3 (2014): 8–11. http://dx.doi.org/10.1353/acs.2014.0048.

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36

Simon, John J. "The Achievement of Malcolm X." Monthly Review 56, no. 9 (February 3, 2005): 25. http://dx.doi.org/10.14452/mr-056-09-2005-02_3.

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37

Gardner, Jigs. "The Murder of Malcolm X." Monthly Review 56, no. 9 (February 5, 2005): 42. http://dx.doi.org/10.14452/mr-056-09-2005-02_5.

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38

OPPENHEIMER, MARK. "LEAVING JANET MALCOLM." Yale Review 99, no. 4 (September 13, 2011): 76–92. http://dx.doi.org/10.1111/j.1467-9736.2011.00744.x.

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39

Harrison, R. T. "Malcolm Ross Milne." Medical Journal of Australia 151, no. 9 (November 1989): 530. http://dx.doi.org/10.5694/j.1326-5377.1989.tb128507.x.

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40

Whitten, LK. "Malcolm Brodie Buddle." Australian Veterinary Journal 70, no. 1 (January 1993): 40. http://dx.doi.org/10.1111/j.1751-0813.1993.tb00806.x.

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41

Porges, Bill, and Frank Doughty. "John Malcolm Keep." Australian Veterinary Journal 74, no. 6 (December 1996): 482. http://dx.doi.org/10.1111/j.1751-0813.1996.tb07596.x.

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42

Jr., Robert L. Harris, and Louis A. DeCaro Jr. "Malcolm and the Cross: The Nation of Islam, Malcolm X, and Christianity." Journal of American History 87, no. 2 (September 2000): 744. http://dx.doi.org/10.2307/2568903.

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43

Bynum, Leon James. "Malcolm, Who Have You Been?: Musicalizing the Relationship between Malcolm X and Elijah Muhammad inX, The Life and Times of Malcolm X." Souls 12, no. 1 (March 2, 2010): 55–68. http://dx.doi.org/10.1080/10999940903571312.

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44

Portelli, Alessandro. "MLK e Malcolm X: una comparazione." STORIA E PROBLEMI CONTEMPORANEI, no. 78 (March 2019): 137–42. http://dx.doi.org/10.3280/spc2018-078010.

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45

Singleton, Harry H. "Malcolm X: A Life of Reinvention." Black Theology 10, no. 3 (January 2012): 353–54. http://dx.doi.org/10.1558/blth.v10i3.353.

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46

Doherty, Thomas Patrick. "Malcolm X: In Print, On Screen." Biography 23, no. 1 (2000): 29–48. http://dx.doi.org/10.1353/bio.1999.0011.

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47

Woodard, K. "Malcolm X: A Life of Reinvention." Journal of American History 98, no. 4 (February 19, 2012): 1134–36. http://dx.doi.org/10.1093/jahist/jar592.

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48

Rabaka, Reiland. "Malcolm X and/as Critical Theory." Journal of Black Studies 33, no. 2 (November 2002): 145–65. http://dx.doi.org/10.1177/002193402237222.

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49

Kaplan, Alice. "Malcolm, né et rené sous X." Critique 781-782, no. 6 (2012): 484. http://dx.doi.org/10.3917/criti.781.0484.

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50

Carew, Shantoba. "US Shantoba writes to Malcolm X." Race & Class 40, no. 4 (April 1999): 80–81. http://dx.doi.org/10.1177/030639689904000407.

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