economic and political system is inadequate and incapable of producing justice and equality. He explains why nonviolence is not the correct tactic against segregation and racism-he feels that nonviolence makes men defenseless.
He provides his opinions on the civil rights movement and the oppression and racism imposed on blacks by the white race. Malcolm X recalls his conversion to Islam while he was in prison and discusses his views regarding the value of Islam. Image: Original caption: Malcolm X addresses a crowd at street rally on a rainy day in central Harlem. On February 21, 1965, at the Organization of Afro-American Unity meeting in Manhattan, three men who were members of the Nation of Islam assassinated him. He founded the Muslim Mosque, Inc., and the Organization of Afro-American Unity. His experience there with Muslims of all colors convinced him that different races could coexist. He converted to mainstream Islam and made a pilgrimage to Mecca. Tensions within the Nation of Islam led to his departure in 1964. He is considered a forefather of the Black Power movement. Malcolm X was a critic of Martin Luther King, Jr.'s strategy of nonviolence. As a Black Muslim, he preached the racial superiority of blacks and black nationalism. After his release in 1952 he became a minister and spokesman of the Nation of Islam, second in prominence only to Elijah Muhammad.
The essays debate and (re)consider black and diasporic life to sustain, provoke, and cultivate Africana Studies as a singular yet polyvalent mode of thinking.Ĭontributors: Akin Adeṣọkan, John E.Malcolm X (1925-1965), formerly Malcolm Little and also known as El-Hajj Malik El-Shabazz, converted to the Nation of Islam (Black Muslims) while he was in prison. The editor and contributors to this volume open exciting avenues for new narratives, philosophies, vision, and scale in this critical field of study-formed during the 1960s around issues of racial injustice in America-to show what Africana Studies is already in the process of becoming.Īfricana Studies recognizes how the discipline has been shaped, changing over the decades as scholars have opened new modes of theoretical engagement such as addressing issues of gender and sexuality, politics, and cultural studies. The essays in Africana Studies focus on philosophy, science, and technology poetry, literature, and music the crisis of the state issues of colonialism, globalization, and neoliberalism and the ever-expanding diaspora. As Africana Studies celebrates its fiftieth anniversary throughout the United States, this invigor ating collection presents possibilities for the future of the discipline’s theoretical paths.
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