PDF Summary:The Dead Are Arising, by Les Payne and Tamara Payne

The Dead Are Arising by Les Payne and Tamara Payne provides insights into the formative years and eventual rise of Malcolm X, the influential minister and activist. The book delves into Malcolm's early encounters with racial discrimination, from the KKK's threats against his family to the breakdown of his household after his father's death, leading to his eventual placement in foster care.

The narrative chronicles Malcolm's descent into criminal activities and his subsequent transformative experience as he converts to the Nation of Islam while imprisoned. It explores his rapid ascent through the ranks of the Muslim organization, as his charisma and oratory skills captivated growing audiences across the nation.

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Malcolm X transitioned from a life of crime to becoming a devout follower of Islam.

Feeling alienated from white society and given that his family was scattered and not in a position to achieve financial stability, Malcolm turned to petty crimes and trickery for his livelihood. The author documents a pivotal change that Malcolm X experienced during his time in prison. In 1948, when he was twenty-two years old, he became a follower of the Nation of Islam, convinced that it was a religion that resonated deeply with African Americans. Malcolm attributed this crucial change as the foundation for his rise to prominence as a Muslim minister, writer, and speaker in the 1950s.

Malcolm X participated in various unlawful activities at the street level.

Malcolm's descent into unlawful behavior as a young man in Lansing stemmed not from a desire to inflict damage or for self-enrichment, but from his rejection of the menial jobs commonly assigned to African Americans during that era. After moving to Boston and later to Harlem, he persisted in his involvement with unlawful endeavors. Malcolm consistently demonstrated an unwavering resolve to surmount the obstacles he encountered, embracing a worldview that advocated for the utilization of every accessible tool and strategy.

Malcolm X's early actions negatively impacted his family's well-being as he misappropriated funds crucial to their sustenance.

Wilfred, the eldest brother living in Boston, often provided monetary assistance to their mother struggling after the passing of their father, and Malcolm, along with his brothers Philbert and Reginald, also benefited from this support. Payne narrates how Malcolm, following the relocation from their home that was destroyed by fire, grappled with adjusting to his new role in the family, which included dividing household tasks among his brothers and sisters near Lansing. Louise, his mother, faced growing challenges in providing for her eight offspring while navigating the complexities of the local welfare system without the ability to work.

During his early teenage years, Malcolm spent considerable time in the bustling streets of Lansing, lingering in pool halls and frequently coming back to the family farm long after sunset, disregarding his duties there. Malcolm frequently engaged in behavior that drew attention while simultaneously steering clear of his father's more severe punishments. The authors contend that his theft from family members to sustain his growing city life contributed to the decline of Louise's psychological well-being, which eventually resulted in her being committed to a mental institution.

Malcolm X chose to sustain himself by trafficking cannabis rather than succumbing to the pressure of accepting low-status jobs.

Payne describes how, in his formative years, Malcolm turned away from the diligent ethos his parents, who were ardent advocates of the UNIA, had instilled in him, opting instead to seek liberty by embarking on creative enterprises. Malcolm X identified a business opportunity when he discovered that his Lansing neighbor had dedicated a section of their cornfield for marijuana cultivation. At thirteen, Malcolm began collecting the prohibited herb and, with assistance from his older brother Philbert, fashioned it into cigarettes, as the Paynes recount. His expertise in the trade earned him significant respect among his peers, and he eventually became the main supplier of marijuana to teenagers in Lansing's African American communities.

Despite Wilfred's counsel against it, Malcolm concluded that the routine and low-paying jobs often accessible to African Americans were far less appealing than the enticing monetary gains from engaging in illicit street activities.

Malcolm X consistently showed a readiness to challenge not only law enforcement but also dangerous criminals, adopting a philosophy of accomplishing goals by any means necessary.

Payne portrays Malcolm X as a person naturally predisposed to audacity and taking chances. During his teenage years in Lansing, Malcolm faced off with a white officer who had aimed a gun at his head during a confrontation. Malcolm, maintaining his composure and using humor to defuse the situation, assured his anxious friend that preserving their self-respect would protect them from harm, even in the face of a gun, unlike John Davis who retreated.

Malcolm often clashed with the police in Harlem, resulting in several detentions for alleged crimes including theft and drug-related charges, yet he repeatedly managed to avoid conviction, even though he later admitted to being responsible for many such offenses. The narrative describes an instance in which Malcolm's propensity for risk was clear when he faced off against a Harlem gangster who believed Malcolm had cheated him in a gambling game and consequently marked him for death. Malcolm stayed vigilant for a week, armed with a contraband automatic firearm, ready to face and exchange gunfire with any potential assailant, irrespective of their ethnicity. His instinct for conflict, as recounted by Payne, had Malcolm approaching even the most skilled, hard-core, knife-wielding street toughs of Harlem, some with mob connections, as if they were fellow travelers on a summer camp hike. Upon relocating to Harlem, he continued to engage in criminal activities, a pattern that remained unchanged from his time in Lansing.

Malcolm X's interactions with white women during his time in Boston and Harlem highlighted his participation in behaviors that were seen as forbidden pleasures.

In the narrative crafted by the Paynes, Malcolm X measured his initial triumphs through his capacity to engage in romantic relationships with women of Caucasian descent. Ella, Malcolm X's older half-sister and legal guardian from the time he was fifteen, found his associations with white women in public in both Roxbury and later in Harlem to be concerning. His courage garnered admiration from his colleagues, especially due to his knack for captivating affluent women who contributed significant financial support.

The organization known as the Nation of Islam firmly opposed the mixing of different races, a viewpoint that white supremacists in the South also strongly upheld. Throughout his tenure as a minister for the Muslim faithful, Malcolm X felt an attraction to white women, sharing with his brother Wilfred the idea of possibly marrying two white women; however, ultimately, he chose to unite in matrimony with Betty Sanders, who was a committed adherent to Islam, in 1958. The endeavor was more than a quest for recognition and a display of self-esteem; it also subjected Malcolm to the dangers of incarceration and the threat of lynching, particularly when he was in the southern regions of the United States.

During his time in prison, Malcolm X underwent a significant personal change.

Paynes’ account of Malcolm's transformation from street hustler on the run into a devout Muslim minister begins in 1946, when he enters Charlestown State Prison in Boston, sentenced as a "habitual criminal." The narrative details the early challenges faced by younger inmates, who found the shift to prison life particularly harsh due to their prior involvement in nighttime activities and reliance on substances such as marijuana and cocaine. Under the mentorship of John Bembry, Malcolm cultivated an avid interest in literature and scholarly pursuits, eventually initiating the composition of his own manuscript. While imprisoned, Malcolm X's commitment to education provided solace amidst the harsh conditions of incarceration and enhanced his reputation among other prisoners, suggesting potential prospects after his release. In 1948, Malcolm's move to a penal farm in Norfolk, Virginia happened at the same time as his younger siblings, including his brother Wilfred, persuaded him to adopt what they believed was the natural religion for individuals of his ancestry, Islam. Initially reluctant, Malcolm ultimately agreed, paving the way for his emergence as a leading spokesperson and influential member within the Black Muslim community in the 1950s.

During the early phase of his imprisonment, Malcolm X maintained a dismissive attitude toward religious convictions and remained an unremorseful inmate.

In his first few years behind bars, Malcolm came to regard individuals with deep religious beliefs as lacking in strength, simplicity, and sophistication, an observation pointed out by Payne. His impassioned dissections of religious texts and the concept of a supreme deity attracted the attention of other inmates who dared to gather around, sometimes alerting the watchful prison staff.

Malcolm held a strong aversion to devoutly religious African Americans, such as his older sibling Philbert, who frequently mailed letters from Detroit encouraging the wayward Malcolm to find redemption for his "evil life" through embracing prayer. Malcolm viewed his brother with contempt, perceiving him as a sorrowful supplicant clinging to a religion that white supremacists had perverted to perpetuate the oppression of Black individuals, a religion that continued to support discriminatory customs prevalent across the southern states.

John Bembry was instrumental in the development of Malcolm X's self-awareness and in refining his abilities in language.

Payne narrates how, during his time in prison, Malcolm met John Bembry, a fellow inmate who had more experience and was better educated. The narrative depicts how Malcolm came to greatly respect John E. Bembry, whose mastery over words allowed him to dominate the prison tier. Bembry, recognized for his articulate nature and proficiency in reading, had a reputation for quieting any inmates who challenged him during domino matches within the confines of the penitentiary.

Malcolm, initially skeptical, eventually understood that his considerable intellectual abilities were being squandered on harmful and trivial pursuits, a revelation that emerged under the mentorship of Bembry. The insightful inmate mentored Malcolm in broadening his vocabulary and imparted the wisdom that skillful language application could significantly enhance one's position in society.

Malcolm X's siblings played a pivotal role in his adoption of the Islamic faith.

Malcolm became convinced to adopt the same faith as his siblings, a belief system that was specifically tailored to resonate with the African American populace, as Payne describes. During his time at the Norfolk Prison Colony in 1948, Malcolm's brother Reginald paid him a visit and acquainted him with the fundamental principles of the Nation of Islam. The author's research indicates that the organization's principles, advocating for self-reliance and unity among African Americans, aligned with Malcolm's natural tendency toward racial pride, a conviction that grew stronger during his time in prison and was deeply affected by his family's dedication to Garveyite beliefs. Malcolm was profoundly drawn to Reginald's portrayal of the Nation of Islam's stance on self-defense amid the persistent aggression African Americans faced from white people.

Malcolm recognized that he lacked the physical prowess to subdue experienced street fighters with brute strength. Within the confines of the prison, firearms were rendered ineffective as instruments of control. It was Reginald, together with older brother Wilfred, who convinced Malcolm that acquiring mastery of words, as suggested by John Bembry, could be just the weapon Malcolm needed to successfully confront the demons that had him spinning wildly in and out of control on life’s fast lane.

Malcolm X's adoption of the core tenets of the Nation of Islam was a transformative moment in his life.

During his imprisonment, Malcolm experienced a transformative shift from despair to enlightenment, embracing the religion that his sibling practiced. Malcolm esteemed the religious group for its notable impact on history, steadfast dedication to ethical strictness, and its method of confronting the racial injustices perpetrated by white individuals. The organization known as the Nation of Islam rejected the Christian faith, considering it an instrument of oppression, but it utilized religious texts to create its own unique narrative, which depicted Black individuals as the founders of magnificent civilizations at a time when white populations had not evolved to walk on two legs.

Malcolm's exit from the Nation of Islam, prompted by his violation of the group's rule against public discussion about President John F. Kennedy's assassination, resulted in a profound reevaluation of the beliefs he had adopted while being mentored by Elijah Muhammad. The book chronicles pivotal moments that molded the path of the person who rose to international prominence in the 1960s.

Practical Tips

• Reflect on your past decisions and their impact on others by writing a personal history journal. Start by jotting down key moments in your life where you made significant choices, especially those that might have affected your loved ones. This exercise can help you understand the consequences of your actions and foster a mindset of accountability and growth.
• Create a "Challenge the Status Quo" jar where you write down one small way you can push against your personal boundaries or societal expectations each week. For example, if you usually avoid speaking up in meetings, you might challenge yourself to contribute at least one idea in the next session. This practice encourages you to step out of your comfort zone and develop resilience, much like challenging authority or norms.
• Engage in a book swap with a focus on transformative personal stories, aiming to read at least one biography or autobiography every two months. By exchanging books with friends or joining a local book swap group, you can gain insights into how others have navigated significant life changes, which can inspire and inform your own path to personal transformation.

Malcolm X's rise through the ranks of the Nation of Islam significantly influenced its leadership and overall trajectory.

The Paynes' narrative documents the substantial growth of the Nation of Islam beginning in the 1950s. Upon the disappearance of Fard Muhammad, it was Elijah Muhammad who established the organization's headquarters in Chicago. While Malcolm was imprisoned, his older brother Wilfred joined the Nation of Islam, which was based in Detroit. Upon his release in 1952, Malcolm swiftly rose to a significant role, serving as a clergyman and the leading voice for the Harlem congregation. The Paynes document Malcolm's remarkable talent for drawing adherents, especially in the U.S. Northeast, and they also note the widening philosophical rift with his mentor.

The establishment of the Nation of Islam.

The Paynes chronicle the emergence of the spiritual movement, beginning with Timothy Drew, who adopted the name Noble Drew Ali, establishing the Moorish Science Temple in Newark, New Jersey, in 1913. The writers document the influence of a movement that echoed across African American communities throughout the country on Drew's group. The founding of the Moorish Temple by Drew saw its expansion into several cities in the Midwest, including Detroit, after he moved to Chicago.

The narrative delves into a unique period of Malcolm X's life, emphasizing a thorough examination of the Moorish Science Temple and underscoring Prophet Noble Drew Ali's promotion of Islam among African Americans, a significant two decades before W. D. Fard introduced the faith to America's black community.

Timothy Drew cultivated an autonomous spiritual identity among African Americans by teaching the principles of the Moorish Science Temple.

The Paynes document the rise of the Moorish Science Temple alongside the UNIA during a significant period when African Americans were relocating in the aftermath of World War I, expressing their discontent. Noble Drew Ali attracted adherents by promoting a religion he believed was perfectly tailored for African Americans, influenced by Islamic doctrines. The instruction provided by the temple significantly deviated from the conventional readings of the Qur'an and the foundational tenets of Islam. The Moorish faith also incorporated several ritualistic aspects typical of the movement initiated by Marcus Garvey, known as UNIA.

Payne details the significant attraction of the Moorish Science Temple, which garnered a considerable number of adherents, especially within the urban working-class African American communities of Chicago and Detroit in the 1920s. The appeal of their rituals, songs, and colorful clothing, such as the fez, coupled with their promotion of autonomy in communal and financial endeavors, resonated with the charm of Garvey's group, which was committed to the progress of African Americans. The rise of the Moorish group gave rise to several splinter factions that incorporated Islamic principles into their distinct spiritual beliefs. The Islamic organization known as the Nation of Islam was established in Detroit in 1930.

W.D. Fard played a pivotal role in establishing the Nation of Islam, giving rise to a unique group that modified Islamic doctrines.

W.D. Fard, drawing from his experience with the Moorish Science Temple, went on to found the Nation of Islam, leveraging his expertise in sales and organizational leadership. The nascent organization, symbolizing the collective yearnings of African Americans for dignity, unity, and resistance to racial oppression, preserved the usage of terminology, traditions, and vernacular, such as the word "Allah," originating from the doctrines influenced by the Moorish Science Temple and Islam.

The Nation of Islam, although it started with some spiritual connections to the Moors, eventually developed a unique set of doctrines that were particularly designed for the African American community. Fard set himself apart by teaching that the white man was wicked and by declaring himself the sacred messenger chosen by Allah. Elijah Muhammad ascended to a role of considerable sway within the Nation of Islam as a result of this critical decision.

Elijah Muhammad played a pivotal role in nurturing a worldview that promoted a unique identity for the black community, one that was independent of the white population.

Paynes lay out in detail how Elijah Muhammad, after the mysterious disappearance of his leader Fard Muhammad, became the Nation of Islam's Supreme Minister and, building on his mentor's teaching, promulgated a racist "white man as a devil" doctrine. The book outlines a worldview that stems from a long history of white aggression toward black people, beginning with the era of slavery and contributing to a deep-seated divide.

Elijah Muhammad and his envoys frequently highlighted the brutal lynchings in the South and the unfair treatment of Black individuals in the North to illustrate the unchanging character of racial prejudice. Negroes should abandon the pursuit of integration and aim for a path toward complete independence in physical, social, and spiritual aspects, separate from white society. The Nation of Islam's adherence to the principle of separation resulted in intricate and sometimes covert dealings with the Ku Klux Klan throughout the 1960s.

The Nation of Islam's appeal found fertile ground among working-class African Americans who had become disillusioned with Christianity and alternative strategies for advancing racial equality.

Payne details the formative expansion of the Islamic organization known as the Nation of Islam, highlighting its remarkable ability to attract followers, surpassing the efforts of Marcus Garvey's UNIA in this regard. After the questionable court actions resulted in the conviction and eventual expulsion of the UNIA head by federal officials in the 1920s, the NOI experienced a surge in membership following the enigmatic vanishing of its leader Fard Muhammad, who is believed to have been elevated and to be anticipating the prophesied moment of his return to deliver ultimate judgment.

The writers observe that the religious beliefs that resonated with African American laborers were tailored to their lived experiences, and this, coupled with the adoption of self-reliance and interracial unity initially put forward by the UNIA, was a pivotal factor in the emergence of the Nation of Islam. The call for change was marked by the conviction that efforts to assimilate into a society of white racists would prove to be both futile and spurned, distinguishing it from the mainstream civil rights movement. The Nation of Islam promised its followers the establishment of a sovereign nation for Black Americans within the United States, a goal achievable by a deep-seated change in mindset and moral values, greatly reinforced by the strict moral codes set by the group.

Malcolm X demonstrated exceptional organizational and leadership abilities.

The narrative details Malcolm X's pivotal role in the 1950s as he significantly grew the Nation of Islam's membership, founded more mosques, enhanced its financial base, and revitalized the organization. Malcolm was instrumental in establishing a core group across various urban centers in the Midwest and the Northeast, convincing them to find permanent spaces for regular meetings with the goal of creating enduring meeting places.

Malcolm's skill in securing funds for his religious organizations attracted attention from the press, and by 1959, he had become the most prominent figure within the Nation of Islam, underscored by his participation as an orator in the television documentary that delved into the Black Muslims, known as "The Hate That Hate Produced."

Malcolm X's adeptness in drawing in new followers and expanding the presence of the Nation of Islam's places of worship was perceived as a challenge to the authority of the existing religious centers.

The Paynes describe how Malcolm's dynamic approach to founding religious centers, securing funds, and broadening the influence of the Muslim organization sharply differed from the more lackluster techniques employed by ministers of religious institutions established in the 1930s. Malcolm, for instance, expanded the modest Philadelphia temple by growing its membership to surpass five hundred. The recently established Harlem mosque quickly surpassed all other Nation of Islam temples in financial contributions.

The achievements of Malcolm in Philadelphia and Harlem were markedly different from the results achieved by the congregations founded under Elijah Muhammad, the religious head of the sect. The authors highlight that the Messenger restricted Malcolm's activities to founding new places of worship, stemming from concerns that his dynamic presence and charismatic allure might position him to take over leadership at current temples, along with their loyal congregants and those in charge.

Malcolm X, representing the Nation of Islam, captivated wider audiences through his compelling oratory at numerous gatherings nationwide.

Malcolm X's extensive travels across the country significantly enhanced his capacity to engage with diverse groups and attract new followers in his capacity as the national spokesperson. Malcolm's stature as an influential figure expanded throughout New York City, leading to increased travel to numerous Midwestern urban centers, particularly those hosting notable institutions of learning. He frequently journeyed with select members of his "fishing" team to scout for suitable sites to establish new temples.

Malcolm excelled in establishing a reliable network of connections that included Muslim brethren, members of the press, individuals familiar with the intricacies of law enforcement and streetwise knowledge, prominent personalities in the criminal sphere, and religious leaders, all of which allowed him to evaluate the social and economic landscape to pinpoint ideal locations for religious establishments. Malcolm X attracted considerable attention from the public and the media with his vibrant participation in activities such as demonstrations, oratory, and media interactions, as well as through his discussions with opponents of his viewpoints regarding the struggle for racial equality.

Malcolm X significantly magnified the Nation of Islam's impact, which surpassed expectations based on its membership numbers, through his exceptional ability to attract media attention.

Malcolm's articulate oratory, sharp intelligence, and mastery of words were crucial in amplifying the visibility of the Nation of Islam in the press throughout significant city centers, far beyond locales that already had established Muslim houses of prayer.

Malcolm frequently garnered media attention in New York, securing front-page coverage and featuring in radio and television broadcasts. His increasing prominence on the CBS news program Sunday Edition caught the eye of influential media personalities, which resulted in his participation in two controversial segments of Mike Wallace's News Beat in July 1959, which were centered around Muslim groups. The release of Malcolm X's autobiography markedly heightened the scrutiny of the Nation of Islam by the FBI, with Malcolm X becoming a specific focus for the agency due to concerns that he might disturb the existing societal structure.

Malcolm X had the ability to present the intricate doctrines of the Nation of Islam in a captivating manner.

Malcolm possessed a distinctive ability to simplify and convey the intricate doctrines of the Nation of Islam, engaging his listeners in a way that resonated deeply, including with those who did not adhere to his religious beliefs. Malcolm had a gift for expressing complex ideas in a way that a wide audience could understand, which was a marked departure from the more reserved and less eloquent style of his spiritual guide.

During his early years, Malcolm honed his ability to engage a crowd by competing for the attention of pedestrians at lively street corner assemblies where he would often stand on ladders. Malcolm's lectures, regardless of the gravity of the subject matter, were filled with humorous anecdotes, historical context, and a wealth of metaphors that resonated with the common folk, setting them apart from the sometimes empty and fervent preaching typical of Southern ministers.

Malcolm X frequently likened white individuals to demonic figures, an analogy that was successful in drawing new adherents to the Nation.

Malcolm X utilized a tactic that depicted the white man as a nefarious character, which helped to expand the Nation of Islam's membership. The conviction held was that roughly six millennia and six centuries in the past, a black scientist created the white race.

Malcolm often emphasized his arguments in his orations by listing instances of the malevolent actions whites have perpetrated against black individuals throughout history. He adeptly revealed the hypocrisy and racial bias of individuals claiming to uphold Christian values while building their society on the oppression of African-descended laborers. He argued that by attributing responsibility to white people, it tackled the ingrained sense of inadequacy among Black people; the idea that the white man embodies evil played a significant role in the Nation of Islam's broader goal of fostering a sense of racial pride, unity, and self-worth among its followers.

Other Perspectives

• While Malcolm X's influence on the Nation of Islam is undeniable, some historians argue that his impact was complex and sometimes divisive within the organization, leading to internal conflicts and eventual estrangement.
• The establishment of the Nation of Islam was a multifaceted process influenced by various leaders and movements, not solely by Timothy Drew or the Moorish Science Temple.
• Noble Drew Ali's promotion of Islam among African Americans was significant, but it was part of a broader tapestry of religious and cultural exploration among African Americans during that era, which included other movements and leaders.
• W.D. Fard's role in establishing the Nation of Islam was crucial, but his teachings and the organization's doctrines evolved significantly over time, often in response to the leadership of Elijah Muhammad and later Malcolm X.
• Elijah Muhammad's teachings on black identity were influential, but they were also controversial and not universally accepted within the African American community, with some critics arguing that they promoted separatism and did not address the root causes of racial inequality.
• The appeal of the Nation of Islam among working-class African Americans was significant, but other religious and secular movements also resonated within this community, suggesting a diversity of responses to racial and economic oppression.
• Malcolm X's organizational skills were exceptional, but his approach and philosophy were sometimes at odds with other civil rights leaders and strategies, which emphasized integration and nonviolent protest.
• Malcolm X's ability to draw new followers was indeed a challenge to existing religious centers, but it also led to tensions and rivalries that complicated the landscape of African American religious and political life.
• Malcolm X's oratory captivated many, but his message did not resonate with all audiences, and some criticized his approach as too confrontational or divisive.
• Malcolm X's impact through media attention was significant, but it also led to increased surveillance and hostility from government authorities, which some argue hindered the civil rights movement.
• Malcolm X's presentation of Nation of Islam doctrines was compelling, but his interpretations were not universally accepted within the Muslim world, and some Islamic scholars criticized the Nation's teachings as being unorthodox.
• Malcolm X's analogy of white individuals as demonic figures was a powerful rhetorical device, but it was also controversial and rejected by those who advocated for racial reconciliation and unity.