Malcolm X_ A Life of Reinvention - Manning Marable [330]
84 which connected in ancestry to Muhammad. Erdmann Doane Beynon, “The Voodoo Cult Among Negro Migrants in Detroit,” American Journal of Sociology, vol. 43, no. 6 (May 1938), p. 897.
84 “and higher mathematics, especially calculus.” Ibid., p. 900.
85 “I was turned around completely.” Ibid., p. 896.
85 “also a free transportation to the Holy City of Mecca.” Gardell, In the Name of Elijah Muhammad: Louis Farrakhan and the Nation of Islam (Durham, NC: Duke University Press, 1996), p. 56.
86 Asiatic black man from his centuries-long slumber. Ibid., pp. 151-53.
86 “yet time for me to be known.” Turner, Islam in the African-American Experience, p. 151; and DeCaro, Malcolm and the Cross, pp. 29-30.
86 realize the shattered dreams of Garveyites. Turner, Islam in the African-American Experience , pp. 152-55; and DeCaro, Malcolm and the Cross, pp. 22-31.
87 instructed them in their roles as Muslim wives. Carlos D. Morrison, “The Rhetoric of the Nation of Islam, 1930-1975: A Functional Approach,” Ph.D. dissertation, Howard University, 1996, pp. 73-74; and Gardell, In the Name of Elijah Muhammad, pp. 60-61.
87 missionary efforts had been particularly well received. Gardell, In the Name of Elijah Muhammad, p. 56.
87 Then, in 1934, Fard simply vanished. Malcolm X and Haley, Autobiography, pp. 212-13.
87 citing his arrest for disorderly conduct. Gardell, In the Name of Elijah Muhammad, p. 58.
87 black American organization, Development of Our Own. Ibid., pp. 58-59; and Turner, Islam in the African-American Experience, pp. 166-67.
88 622 CE and Elijah Muhammad’s wanderings. Turner, Islam in the African-American Experience , pp. 167-68.
88 his followers to resist military service. Ibid., p. 168.
88 her husband and visiting him in prison. Malu Halasa, Elijah Muhammad: Religious Leader (New York: Chelsea House, 1990), p. 60.
88 “Holy City of Mecca, Arabia, in 1930.” Elijah Muhammad, The Supreme Wisdom: Solution to the So-Called Negroes’ Problem, vol. 1 (Newport News, VA: The National Newport News and Commentator, 1957), pp. 12-13.
88 “through its devilish nature, destroying itself.” Malcolm X and Haley, Autobiography, p. 170.
89 “in the destruction of this world.” Elijah Muhammad, The Message to the Blackman in America (Newport News, VA: United Brothers Communication Systems, 1965), chapter 125, pp. 1-6.
90 and at his headquarters in Chicago. Turner, Islam in the African-American Experience, p. 169.
90 “and give a focus to my inner life.” Quintin Hoare and Geoffrey Nowell Smith, eds., Selections from the Prison Notebooks of Antonio Gramsci (New York: International Publishers, 1971), pp. xcii-xciii.
91 “wet, I was gone on debating.” Malcolm X and Haley, Autobiography, p. 187.
91 which helped him attract listeners. Robin D. G. Kelley interview, July 26, 2001. Kelly argues that there existed an “important intersection between the great preachers” like Malcolm and the great jazz performers, who frequently talked about playing as “preaching.” In jazz, Kelley explains, “there are shout choruses that are called preacher’s choruses, in which you have a call-and-response. Someone like Ben Webster would play a measure, and then not play the next measure. . . . When Malcolm would speak, he would speak and leave a space for response, a space for congregations of people—whether it’s on the street or inside a mosque—to say, ‘Amen, Preach.’”
91 speaking style borrowed its cadences. Ibid. There is a growing scholarly literature on the rhetoric and effective use of language by Malcolm X. See John Franklin Gay, “The Rhetorical Strategies and Tactics of Malcolm X (Movement Theory, Neo-Aristotelian, Black Muslims, Persuasion),” Ph.D. dissertation, Indiana University, 1985; Andrew Ann Dinkins, “Malcolm X and the Rhetoric of Transformation: 1948- 1965,” Ph.D. dissertation, University of Pittsburgh, 1995; Archie Epps, “The Rhetoric of Malcolm X,ʺ Harvard Review, no. 3 (Winter 1993), pp. 64-75; Celeste Michelle Condit and John Louis Lucaites, “Malcolm X and the