[This article originally appeared in two parts in soc.culture.jewish, and examines the film MALCOLM X specifically from a Jewish perspective. I have combined the two into one, but labeled the second section, which deals mostly with applying the teachings of Malcolm X to Jewish issues. I am including it because it points out how the story in MALCOLM X is applicable to a wider range of issues than some might think. -Moderator]
MALCOLM X
A film review by Rob Slater
Copyright 1992 Rob Slater
Spike Lee's latest work is a 3-1/2 hour expose on Malcolm X. I will attempt to summarize the movie and discuss the issues that it presents as it relates to Jews.
The first part of this article will deal with the actual movie. Despite that I am no movie critic, I will make a feeble attempt at reviewing the movie. In the second half, I will discuss some of the issues that the movie examines.
But first a kevtch. Did it have to be so long? Lee appeared on Larry King and said to present the life of Malcolm X in only 2-1/2 hours would be a travesty. Fair enough. But there could have at least been an intermission. End of my kevtch.
Over all, the movie was a very powerful portrayal of one of America's misunderstood citizens. I actually studied Malcolm X's life a few years ago. I wanted to know more about this man that many African-Americans have rallied behind. After reading his autobiography (which Lee based his movie on) and several of his speeches, I felt I had a good idea of who this man was.
Nonetheless, there is something about having him coming to life in front of your eyes (albeit through the body of Denzel Washington). I felt that I had a reasonable understanding of the man, but nonetheless, I learned about the man and his philosophy through the movie.
For those of you who do not know who Malcolm X is or much about him, Malcolm was a leader in the civil rights movement in the early 60s. He was a Black Muslim and a follower of Elijah Muhammad. He helped build up the Nation of Islam (now run by the notorious Louis Farrakan). Later he became disenfranchised with Elijah and the Nation.
He was tragically assassinated in Harlem on February 21, 1965, by several African-Americans. Some say they were under the pay of the National of Islam. Others say the government. We will probably never know.
The movie starts with Malcolm's early years. The son of a Baptist preacher, he was soon orphaned because his father was brave enough to stand up to (and shoot at) the Klan. A child welfare organization broke up his family. Malcolm went to a boarding school. He was a very successful student. He became class president and aspired to become a lawyer. But his school master put an end to that. He suggested that Malcolm X become a carpenter instead.
Later on, Malcolm X was a numbers runner for a crime gang in Harlem. He dated a white girl named Sophia. After a disagreement with his boss, he fled for his life in Boston. There he robbed a senior citizen of all of his possessions. He was later caught. He was sentenced to a minimum of ten years.
While in prison, he met Ernie Baines. There he learned about black nationalism and Islam. He started corresponding with Elijah Muhammad. By the time he was released, he had become quite an accomplished Moslem. When he was released, he went straight to Chicago to meet with Elijah himself.
He quickly rose in prominence in the Nation of Islam. Starting as a street preacher and winding up as the Nation's star minister, Malcolm X proclaimed Elijah's message of hate and division perfectly.
He called other more moderate Black leaders "Toms" (a reference to the main character in the book UNCLE TOM'S CABIN. Uncle Tom is considered by many African-Americans to be a sell out to whites). He also regularly referred to all white people as devils (and yes, he made it clear, *all* white people). He even threw in some antisemitic remarks for good measure.
All was good and well until Malcolm discovered that Nation of Islam and Elijah Muhammad did not meet the standards they had set for others. Malcolm X also was tangled up in a power struggle in the Nation. These two events caused him to leave.
Malcolm X formed his own Black Muslim organization. He immediately tried to separate himself from Elijah and the Nation of Islam. He no longer chastised other African-American leaders and even invited whites to support his organization (more on this in my next note). He went to Egypt and Mecca and learned that all men (all Muslims at least) were equal and that the politics of race were the politics of hate.
He came back and started to form another Black Muslim organization. It was at this point that he urged African-Americans to arm and defend themselves by "any means necessary." But Malcolm was quick to add that defense does not mean attack.
Upon his return to America, his past came to haunt him as well. His house was attacked. He immediately blamed the Nation of Islam. Later he stopped blaming the Nation because he was convinced that they were not acting alone. And finally, just as he was about to give a speech defining his new Black Muslim organization, he was assassinated.
So, what is in it for Jews? Nothing, directly. But the movie will serve at least two purposes. One, it will clear up a lot of misconceptions about Malcolm X's life.
But the second reason is more important. By portraying Black nationalism, the movie allows us to examine Jewish nationalism. Malcolm's preacher father urges African-Americans to go back home to Africa. Is this so different than what the Zionists urge Jews to do? Malcolm loves Blacks because of who they are. Is this so different that many Jewish leaders? Malcolm urges Blacks to form their own economic cooperatives -- Blacks helping Blacks. Is this so different from the Jewish community's special requirements on businesses it frequents (i.e., kashrut, schnatz-free cloths, shomer shabbos stores)? [Moderator's note: these are terms for various aspects of Jewish religious rules.]
In fact, it is fairly easy to draw parallels between the movie MALCOLM X and the call for Jewish nationalism. Just replace African-Americans with Jews. Africa with Israel. Islam with Judaism. Mecca with Jerusalem during one of the four pilgrimage holidays. And Malcolm X with Kahane or your favorite Jewish leader.
Perhaps MALCOLM X will encourage some Jews in Hollywood to make a movie on Kahane. No, I think will be a long time before we see a movie on Jewish nationalism. Can you say "shanda fur der goyim" [Moderator's note: "shame before the Gentiles," a common Yiddish expression when a Jew does something potentially embarrassing]?
Until then, I would strongly encourage you to go see this powerful movie. Despite that your knees will be sore after sitting in a cramped movie theater for 3 hours and 21 minutes, it is really worth it.
Part 2 -- Multiculturalism and Racial Division
One of the bigger themes presented in MALCOLM X is the issue of multiculturalism as opposed to racial division. Malcolm dealt with the very issue of whether it is always appropriate for one ethnic group to help another. And if it is not, when it is it appropriate.
Malcolm takes two views on this. The first view was developed while he was a follower of Elijah Muhammad and the Nation of Islam. He is approached by a collage age white student while visiting Harvard. She insists that she is a good person despite being white. She asks him (quite pathetically, in my opinion) what she can do to help his cause (I wonder how much did she really knew about herself). Malcolm says "nothing" while not even slowing down to look at her.
Clearly at this stage in his life Malcolm is convinced that whites are the root of all evil and he wants nothing to do with them. Blacks must help themselves, because no one else will do it. Furthermore, no one else wants it done. This era of Malcolm's life is not as interesting as when he breaks off from Elijah Muhammad and the Nation of Islam.
When he does, he rethinks his policy of chastising other Black leaders and turning away whites all together. But he still makes an interesting point. When asked by a reporter what his policy is now on white sympathizers, Malcolm makes a very interesting statement. He states that while white support (especially financial support) is appreciated, Blacks must first "find and define themselves" and start helping themselves before others can help them.
This point is a huge one, and many hours could be spent discussing it. I remember attending a discussion at the University of Illinois about Black-Jewish relations. After a very tense hour of accusations flying back and forth, one of the leaders of a Black militant organization stood up and made a point. "Why do all of you Jews want to help us? We don't even know who we are ourselves! Let us define ourselves, our needs, and our goals. Then we can figure whether we need your help. And if we do, how you can help us."
I had a follow-up conversation with the gentleman a few days later. He made the following point: Every time some tries to help African-Americans, they invariably try to define African-Americans the way they see them. For once, African-Americans ought to define themselves.
A very similar argument could be made about Jews. We are so eager to help others that we rarely help ourselves. Look at some of the people who are at the forefront of inter-ethnic relations.
I dealt with one person in Chicago who knew next to nothing about being kosher. Or who Rashi was. Or what the Torah said. And what it did not say. Nonetheless, he was more than willing to help others "as a Jew".
This last phase really ticks me off. The number of outrageous statements made "as a Jew" is incredible. One of my favorites, made by an animal rights activist, is "As a Jew, I do not see how we can tolerate the slaughter of animals." This girl was completely oblivious to the fact that the Torah requires us to make animal sacrifices.
It is also pathetic what Jews know (or do not know) about our homeland -- Israel. I know Jews who cannot find Jerusalem on the map, but can effectively criticize its being in Jewish hands.
But the root of the problem is Jewish pride itself. After Bradely Smith was able to run his Holocaust denial piece in the campus newspaper, I wanted to have a booth in the commons with pictures of Holocaust victims. This idea was struck down. I was told by a friend that this would be over asserting our Jewishness. I think she felt this was some kind of sin.
This can go on and on. The point being, that I find it amazing that Jews are more than willing to help others when they barley know themselves. I only wish that Jews spent more time learning about themselves and helping themselves.
Now do not get me wrong. Knowing everything there is to know about Judaism does not (and perhaps should not) be a prerequisite to forging inter-ethnic relations. There have been many Jews who have achieved great accomplishments with out knowing a damn thing about Judaism. So, it would be naive for me to state the only effective Jewish activist is the one who knows Judaism. But, I will state than any Jewish activist can improve his/her efforts by studying Judaism.
In fact, this could be generalized to any activist (i.e., Jew, Native American, Martian, etc). The more you know about yourself, the more you will be able to help others. I am not the first one to have come to this conclusion. Many sociologists have beat me to it.
I think Jews tend to help the other guy (in this case, African-Americans) because it is so much easier to analyze and solve the problems of others than it is helping yourselves. If in fact we were to really help Blacks, what would we do?
The biggest problem African-Americans are facing is the rampant crime and violence in the inner cities. Over 23% of all African-American males between 20 and 29 are in trouble with the law for committing real crimes (as opposed to crimes of identity, i.e., being Jewish, Black, etc). From which chapter in Jewish history can we draw lessons about how to handle this problem?
What if "Super Jew" landed in the middle of Compton (something that no Jewish leader that I know of has ever suggested or tried) and tried to put an end to the violence? What would (s)he do?
I think many Jews who go out there and try to solve the world's problems are using their activism as a crutch. They subconsciously do not want to know about their own problems and thus study others' and try to solve theirs.
Finally, a few words on multiculturalism. In short, I think that it is a wonderful thing. But I think that few people are prepared for it. The premise for multiculturalism is, that as the melting pot, America ought to reflect all the cultures of the people who live here. All of that is nice and swell, but we first need to define what it is we are.
Nothing angers me more than when some Jew is told by an African-American what Zionism is (or at least what Farrakhan defines Zionism to be) and the Jew stands there defenseless. Yet at the same time don't you think that most African-American leaders must be angered when innocent Jews try to help (tell) African-Americans how to solve their problems?
Yes, we should share our culture with others. But first we must understand ourselves. Yes we should help African-Americans with their problems. But first we must understand and start to solve our own problems (i.e., assimilation, intermarriage, general ignorance of things Jewish -- both religion and Israel, etc).
We need to understand ourselves and start solving our problems. African-Americans need to do the same. Then, and only then, can we begin to share our cultures with each other and begin to help each other. I think Malcolm X would agree.
-- Rob Slater Motorola Computer Division Internet: slater@phx.mcd.mot.com
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