Malcolm X_ A Life of Reinvention - Manning Marable [329]
75 “I’ll show you how to get out of prison.” Malcolm X and Haley, Autobiography, p. 158. In the Autobiography, Malcolm places the time of Philbert’s and Reginald’s letters after his transfer to the Concord prison, in January 1947. However, Wilfred Little, in his 1992 interview with Louis DeCaro, Jr., stated that this correspondence arrived while Malcolm was still at Charlestown.
76 all with windows and doors. Carl R. Doering, ed., A Report on the Development of Peneological Treatment at Norfolk Prison Colony in Massachusetts (New York: Bureau of Social Hygiene, 1940), pp. 33-34, 42-44, 73, 111.
76 observances were permitted for “Hebrews.” Ibid., pp. 35-44. Also see George B. Vold, “A Report on the Development of Penological Treatment at Norfolk Prison Colony in Massachusetts,” American Journal of Sociology, vol. 46, no. 6 (May 1941), p. 917. Vold observed that “criminologists will welcome this account of an effort in penology that was unique in many ways.”
76 reading agenda to include works on Buddhism. DeCaro, On the Side of My People, p. 313.
77 stopped cursing the guards and fellow prisoners. “Institution History of Malcolm Little,” May 1951, Prison File of Malcolm Little.
77 held a deep animus toward blacks. Malcolm X and Haley, Autobiography, pp. 161-63.
77 and Reginald all to become members. Karl Evanzz, The Messenger: The Rise and Fall of Elijah Muhammad (New York: Pantheon, 1999), p. 161.
77 “we were black and should be proud or anything like that.” Strickland and Greene, eds., Malcolm X: Make It Plain, pp. 59-60.
78 “to open my mouth and say goodbye.” Malcolm X and Haley, Autobiography, pp. 167-71.
78 and Philbert had been married for several years. Malcolm Little to Henrietta Little, October 16, 1950, Malcolm X Collection, Schomburg Center for Research in Black Culture (MXC-S), box 3, folder 1. Writing to Henrietta, Malcolm related how happy he was that “Allah has given both Philbert and me a wonderful Sister.”
78 and the couple had relocated to Grand Rapids. Malcolm Little to Philbert Little, December 18, 1949, MXC-S, box 3, folder 1.
79 together with a five-dollar bill. Malcolm X and Haley, Autobiography, p. 172.
79 against those who oppose Muhammad’s message. See Reza Aslan, No God but God: The Origins, Evolution and Future of Islam (New York: Random House, 2003), pp. 43, 60, 79-81, 84-44; and Robert Dannin, Black Pilgrimage to Islam (New York: Oxford University Press, 2002), p. 8.
79 followers to marry Jews, as he himself did. Aslan, No God but God, p. 100.
80 was an Ethiopian former slave named Bilal. Turner, Islam in the African-American Experience , p. 13.
80 Muslims made up about 7 or 8 percent. Ibid., pp. 22-25, 27-32, 36-37.
81 uniting black humanity throughout the world. Wilson Jeremiah Moses, The Golden Age of Black Nationalism (New York: Oxford University Press, 1976), p. 21.
81 aesthetics drawing upon Africa and the black diaspora. Turner, Islam in the African-American Experience, p. 50.
82 and their genealogy extended back to Christ. Ibid., pp. 92-93.
82 temples were investigated for sedition. Ibid., pp. 94-104.
83 who supported rapprochement with orthodox Islam. Ibid., pp. 109-28.
83 does away with all distinctions of race, color and creed. Mufti Muhammad Sadiq, article in Moslem Sunrise, January 1923, quoted in ibid., p. 129.
84 Pittsburgh, Cleveland, Chicago, and Kansas City (Missouri). Ibid., pp. 129-34. Literature documenting the history and evolution of the global Ahmadiyya movement includes: Humphrey J. Fisher, The Ahmadiyya Movement (London: Oxford University Press, 1963); and Yohannon Friedman, Prophecy Continuous: Aspects of Ahmadi Religious Thought and Its Medieval Background (Berkeley: University of California Press, 1989).
84 those of the Moorish Science Temple. Turner, Islam in the African-American Experience, p. 127.
84 antiwhite views of the staunch Garveyite. Louis A. DeCaro, Jr., Malcolm and the Cross: The Nation of Islam, Malcolm X, and Christianity (New York: New York