Academic literature on the topic 'X, Malcolm, 1925-1965'

Em tempos em que a luta contra o Racismo é imprescindível e urgente, os discursos de Malcolm X demarcam um período de luta importante de um homem revertido ao Islam, que após o seu Hajj (peregrinação a Meca) amplia sua perspectiva sobre o humano e sobre a sua luta que não era contra homens brancos, e sim, contra homens que exploram outros homens. Passou a ser conhecido entre os muçulmanos como Al Hajj Malik Al-Shabazz (1925-1965), distinção dada a toda pessoa que faz o Hajj. Mais conhecido como Malcolm X, foi um ativista norte-americano, um dos mais polêmicos e populares líderes do movimento pelos direitos civis dos negros nos Estados Unidos. Fundou a Organização para a Unidade Afro-Americana, de inspiração separatista. Defensor dos direitos dos afro-americanos, conseguiu mobilizar brancos e negros na conscientização sobre os crimes cometidos contra a população afro-americana. Em 1998, Paul Gray, da revista Time, colocou a Autobiografia de Malcolm X entre os 10 livros de não-ficção mais importantes do século XX.

Em tempos em que a luta contra o Racismo é imprescindível e urgente, os discursos de Malcolm X demarcam um período de luta importante de um homem revertido ao Islam, que após o seu Hajj (peregrinação a Meca) amplia sua perspectiva sobre o humano e sobre a sua luta que não era contra homens brancos, e sim, contra homens que exploram outros homens. Passou a ser conhecido entre os muçulmanos como Al Hajj Malik Al-Shabazz (1925-1965), distinção dada a toda pessoa que faz o Hajj. Mais conhecido como Malcolm X, foi um ativista norte-americano, um dos mais polêmicos e populares líderes do movimento pelos direitos civis dos negros nos Estados Unidos. Fundou a Organização para a Unidade Afro-Americana, de inspiração separatista. Defensor dos direitos dos afro-americanos, conseguiu mobilizar brancos e negros na conscientização sobre os crimes cometidos contra a população afro-americana. Em 1998, Paul Gray, da revista Time, colocou a Autobiografia de Malcolm X entre os 10 livros de não-ficção mais importantes do século XX.

Comprendre malcolm x est une etude de l'homme et de ses idees fondee sur les differentes "interpretations" qui sont l'autobiographie de malcolm x ecrite en collaboration avec alex haley, les biographies, les anthologies de ses discours et le film de spike lee sorti en 1992. Cette etude, qui se presente en quatre parties, tente de "comprendre" qui etait malcolm x (1925-1965) et pourquoi un homme tel que lui, souvent decrie de son vivant et eclipse par la presence du pasteur martin luther king, l'embleme du mouvement des droits civiques alors a son apogee, fut l'objet d'un si grand engouement dans les annees quatre-vingt dix, surtout chez la jeune generation d'africains-americains. De la premiere partie consacree a l'examen de l'autobiographie de malcolm x et du role d'alex haley dans la production du texte jusqu'a la derniere partie abordant le theme du "culte du heros", en passant par l'etude biographique et l'analyse de la pensee politique du leader noir, la presente these vise a combattre les idees recues qui deforment l'image de malcolm x. Il est eleve par les uns au statut de heros sans reproche et abaisse par les autres a celui de raciste-extremiste prechant la violence et les idees les plus sectaires. La vie de malcolm x a ete, pour reprendre ses propres expressions, "une chronologie de changements". Il faut donc en tenir compte et evaluer ses idees et ses prises de position aussi par rapport a ces "transformations" qui ont jalonne son parcours. Tout en restant fidele a sa philosophie politique, le nationalisme noir, qui preconisait en particulier l'autodefense et l'autodetermination, malcolm, vers la fin de sa vie, pronait des idees de plus en plus progressistes<br>Understanding malcolm x is a study of the man and his ideas, based on different "interpretations" including the autobiography of malcolm x as told to alex haley, his biographies, the anthologies of his speeches and the spike lee film released in 1992. This four-part study is an attempt at "understanding" who malcolm x was and why he became the object of such an interest in the nineties, especially among young african-americans, while he was often discredited during his life time and was overshadowed by martin luther king's presence in the forefront of the civils rights movement, then at its height. From the first part examining the autobiography of malcolm x and alex haley's role in the production of the text to the last part dealing with "hero-worship" and media "hype", from the biographical study to the analysis of his political thoughts, this dissertation aims at fighting against preconceived ideas that distort malcolm's image. To some he is a flawless hero and to others he is a racist-extremist preaching violence and the most sectarian ideas. Malcolm's life was, to paraphrase him, "a chronology of changes". One must then keep that in mind and assess his ideas and stands also according to those "changes" that punctuated his career. While remaining faithful to his philosophy of black nationalism that advocated, among other things, the right to self-defense and black self-determination, malcolm, near the end of his life, moved towards more progressive ideas

Made available in DSpace on 2014-06-11T19:29:49Z (GMT). No. of bitstreams: 0 Previous issue date: 2010-08-09Bitstream added on 2014-06-13T20:20:13Z : No. of bitstreams: 1 rodrigues_vm_me_sjrp.pdf: 2852276 bytes, checksum: 6edda76d5dac99cb133b8f9ed4b11c58 (MD5)<br>Malcolm X foi figura exponencial durante a luta pelos direitos civis da população afroamericana nos EUA nas décadas de 1950 e 1960. Seu polêmico discurso pela resistência violenta das populações negras contra o racismo branco marcou gerações naquele país. Esta dissertação de mestrado pretende analisar as representações desse personagem histórico na obra “Autobiografia de Malcolm X”, texto biográfico escrito pelo jornalista Alex Halley e sua transcodificação para o Cinema no filme “Malcolm X” do cineasta Spike Lee<br>Malcolm X was a remarkable historical character during the Civil Rights struggles in the USA in the 1950s and 1960s. His polemical speech in favor of black resistance against the white racism was fundamental to the next generations in the country. This study aims at analyzing Malcolm´s representations in Alex Halley´s biography – Malcolm X – and its transcodification to the film X, directed by Spike Lee

American Political Thought has presented somewhat of a challenge to many because of the conflict between the ideals found within the "American Creed" and the reality of America's treatment of ethnic and social minorities. The various forms of marginalization and oppression facing women, blacks, Native Americans, and Asian-Americans have been as much a part of the story of America as have been natural rights and the Constitution. Taking this into account, this thesis is an effort to argue that the radicalism on display in the Black Panther Party, a group that emerged in the turmoil of the 1960' s, was a direct descendant of the ideas found within the Black Power movement. It will be argued that these militant critiques of American society were radical, but were not so radical as to be viewed as outside of the context provided by the ideals found in the American Creed. In order to do so, it will be necessary first to present and analyze the various approaches toward explaining the content and nature of the American Creed. The Creed will be presented as separate from American political reality, as an ideal type. As a result it appears to be a rather amorphous tool which can be used both by supporters of a more robust realization of the Creed's ideals and those who wish to limit the scope of these ideals. Having discussed these approaches toward the American Creed, a discussion of radical political ideas will serve to introduce the Black Power movement and the later Black Panther Party. It will be argued that the radical ideas on display were born out of a frustration with American society, but were at the same time an endorsement of the American Creed. It will be concluded that the American Creed is a powerful force acting upon American political thought, so powerful that even those who should rationally reject the Creed forcefully embrace it.

Post-World War II public schools in Harlem, New York were segregated, under-resourced and educationally inequitable. Addressing disparities in education was of paramount importance for the socioeconomic mobility and future of the neighborhood. In an effort to understand how race, religion, community, and education intersected in this context, this dissertation answers the following research question: How did St. Philip’s, the first Black Episcopal church in the city and one of the most historic churches in Harlem, participate in education during the post-World War II period? Responding to and preventing inequities in the neighborhood, including the substandard state of the public schools, St. Philip’s served as an educational space and organizational base for the community. St. Philip’s participation accounts for the way a Black church emerged as a space for education when the public schools were foundering. The church’s ethos of education - community engagement - reframes traditional frameworks of teaching and learning beyond schoolhouse doors. During the postwar period, St. Philip’s expanded its in-house programming for Black children, youth and adults, constructing a new community youth center, where classes, tutoring, after-school activities, college counseling, career guidance, day-care, recreation and clubs were community staples. Understanding the importance of inclusivity, continuity and consistency, programming was accessible to the entire neighborhood, regardless of membership with year-round services such as summer camp and career counseling. As an organizational base, the church hosted education talks and committee meetings, facilitating a forum for the community to engage in critical conversations about the state of education. It was a safe space for transparency and troubleshooting. Concerns about education expanded beyond conversations in the church, however. St. Philip’s corresponded directly with city governance, petitioning school-makers with recommendations and demands. This dissertation broadens the traditional civil rights narrative of Black religious activism, which has the tendency to dichotomize who participated and how they participated. This polarization includes regions: North-South, religions: Christian-Muslim, figureheads: Martin Luther King, Jr.-Malcolm X, and strategies: peaceful-militant. Historians Charles Payne and Nikhil Pal Singh push back on this oversimplified interpretation as “King-centric.”* St. Philip’s educational activism foils this paradigm as a Black Episcopal institution in a northern city. St. Philip’s brings nuance to categorizations of Black churches as either being focused on the far-reaching goal of social transformation or compliant with conservative social philosophies based on respectability politics. Its participation was both radical (such as establishing educational programming at the Community youth center that was open to members and non-members alike, regardless of class, age, political or religious beliefs) and conservative (such as sitting out of the 1964 citywide school boycott, while the majority of the Black community participated). In this way, St. Philip’s educational activism in Harlem calls into question criticisms of the Black Episcopal Church that position it as elitist and accommodationist to white values and white power, hence, apathetic to the challenges facing the Black population in cities during the post-World War II period. *Nikhil Pal Singh, Black Is a Country: Race and the Unfinished Struggle for Democracy (Cambridge: Harvard University Press, 2004), 6; and Charles Payne, I’ve Got the Light of Freedom: The Organizing Tradition and the Mississippi Freedom Struggle (Berkeley: University of California Press, 1995), 419.