Malcolm X_ A Life of Reinvention - Manning Marable [64]
Shortly after moving back to Michigan, Malcolm started working at the Cut Rate department store to fulfill the conditions of his parole. He was grateful to have a job, but soon described his experiences with some bitterness:
“Nothing Down ” advertisements drew poor Negroes into that store like [flies to] flypaper. It was a shame, the way they paid three and four times what the furniture had cost, because they could get credit from those Jews. It was the same kind of cheap, gaudy-looking junk that you can see in any of the black furniture stores today. . . . I would see clumsy, work-hardened, calloused hands scrawling and scratching signatures on the contract, agreeing to highwayrobbery interest rates in the fine print that never was read.
It was his first work experience of the outside world since his conversion, and the episode had a profound impact on Malcolm. It was the first time he had offered a strongly negative generalization about Jews, categorizing them as a group.
Established in 1932, downtown Detroit’s Temple No. 1 was the Nation of Islam’s oldest, but after twenty years it still had barely one hundred formal members. Its minister, Lemuel (Anderson) Hassan, like all NOI clergy, had been selected personally by Elijah Muhammad, to whom he was required to report each week. Despite its modest size, the temple possessed an active religious and social life. “The men were quietly, tastefully dressed,” Malcolm recalled. Seating arrangements were by gender, men to the right, women to the left. Unlike in an orthodox Muslim masjid (mosque), which had no furniture, members sat upright in chairs throughout all services, which largely consisted of lectures about Elijah’s teachings. It did not take long for Malcolm to wonder why, after two decades of existence, Temple No. 1’s membership was so tiny, and he was surprised to learn that Hassan and other senior members were not eager to proselytize. Malcolm voiced his frustration to his family, but Wilfred advised patience.
That August Malcolm asked his parole officer if he might travel to Chicago to visit Elijah Muhammad, explaining that he would be accompanied by three of his brothers. Approval granted, Malcolm participated in Temple No. 1’s automobile caravan, consisting of ten cars, to make the trip. Arriving in Chicago’s sprawling South Side, Malcolm waited impatiently at the temple for the formal program to start. Finally Allah’s Messenger entered, surrounded by Fruit of Islam guards in dark suits, white shirts, and bow ties. In a soft voice, Muhammad—wearing a gold-embroidered fez—reminded his audience about the personal sacrifices he had made for over two decades. African Americans were truly the Original People, he said, unjustly stolen to North America. Only the Nation of Islam’s teachings could restore black people to their rightful place. Malcolm “sat riveted”—then, unbelievably, Elijah called out his name. Stunned, he stood up before several hundred congregants as Muhammad explained that Malcolm had been so devoted while in prison that he had written to him daily; such peerless example recalled Job.
After the service, Malcolm and his whole group were invited to dinner. The Messenger’s family had only recently moved into an eighteen-room mansion at