Malcolm X_ A Life of Reinvention - Manning Marable [80]
These criticisms had their effect. Malcolm’s frenetic travel schedule was somewhat reduced. However, even a relatively scaled-down schedule meant that he was on the road for at least four months of the twelve between mid-1956 and mid-1957. His basic message made few major deviations from Elijah’s script, but transcripts from FBI informants also reveal a degree of political emphasis in Malcolm’s polemics against white racism that were largely missing from Elijah Muhammad’s jeremiads.
By the end of 1955 the Harlem temple had grown from several dozen followers to 227 “registered members”—either official converts or individuals who had submitted letters to join. Registered members generally attended Sunday services but participated irregularly in other temple activities. Within this group, only seventy-five individuals were considered “active members”: participating in all FOI or MGT meetings, attending all lectures and services, volunteering for special duties, and regularly tithing. The administrative routine had become well established. Although Malcolm continued to be out of town for weeks at a time, he tried to keep involved in all important business decisions, relying on Joseph to maintain discipline and for the development and expansion of the temple. Occasionally, however, the two men traveled together to nearby cities where new temples had been started, to supervise training and the selection of captains.
Given Malcolm’s legendary strictness, the NOIʹs highly punitive culture, and tension that may have rippled beneath the surface of his relationship with Joseph over issues of credit and control, it seems surprising that the two men took so long to find themselves at odds. But in 1956 their productive partnership was finally ruptured. The specific reasons for the break remain contested. Some believe that Malcolm had blocked Joseph’s advancement as the Nation’s supreme captain. Others blame Joseph for the break, accusing him of failing to report to Malcolm a damaging rumor about Elijah Muhammad that had been circulating. But within months their fraternal association soured and Joseph grew to hate Malcolm for what transpired next.
In September 1956, Joseph stood accused of beating his wife, and Malcolm, as judge and jury, conducted the trial before the entire membership of the temple. Prior to bringing up the case, Malcolm had addressed several others. Brother Adam and Sister Naomi, who’d admitted to the sin of fornication, were banished for five years. Sister Eunice, who had joined the Nation of Islam as a child, was charged with adultery. Malcolm observed that Eunice’s husband was a “registered” Muslim, a man “who was in prison. How do you think he feels?” After listening to her responses, Malcolm coldly meted out his version of justice: “Sister, I have no alternative other than to give you five years out of the Nation of Islam, during which I would advise you to fast and pray to Allah, ask him for forgiveness, ask your husband for forgiveness. . . . In no way can I show you any sympathy, pity, or anything, because you should know better.”
When Joseph stepped up, Malcolm sternly announced, “This is the day of manifestation of defects.” He then addressed Joseph: “You are charged with putting your hands on your wife. Guilty or not guilty?” Joseph curtly replied, “Guilty.” Malcolm ruled that Joseph had been convicted of a “class F” judgment, meaning that he was no longer considered in good standing. For the next ninety days, he was stripped of his FOI rank and banned from temple functions and even from speaking with other members except officials. Malcolm used Joseph’s shame as an opportunity to instruct his congregation about the standards that were expected:
You know the laws of Islam, brother. You teach them. You taught them. You were Captain of the Fruit in Boston, and you’ve been Captain of the Fruit in Philadelphia, and you’ve been Captain