Tuesday, October 20, 2026


Thailand Hosts a Controversial Guest: the IMF and World Bank


 October 19, 2026

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Perhaps the two international agencies that would score lowest in popularity among Thais would be the International Monetary Fund and the World Bank. This is why many Thais have greeted with consternation the news that these sister agencies will be holding their 2026 fall meeting in Bangkok from October 12 to 18.

Mention the World Bank, and the first thing that comes to mind in this country is the Pak Mun Dam. In  December 1991, the Bank provided a $24 million loan to help fund the $250 million hydroelectric dam constructed by the Electricity Generating Authority of Thailand (EGAT). To build the massive structure, about 1700 households were dislocated. After it went into operation, the dam ended up blocking fish migration from the Mekong River, causing a catastrophic 60-80 percent loss of fish species and destroying the livelihoods of over 20,000 local fisherfolk. Over the last three decades, the balance of costs and benefits have been clearly weighted towards costs, so that the affected communities continue to advocate decommissioning it.

The Pak Mun Dam is just one example of the mega-dam projects that have displaced millions and earned the Bank a bad name in international civil society. According to the International Rivers Network, until around 1993, the Bank had made 527 dam-related loans for the construction, expansion, or rehabilitation of dams in 93 countries. The Bank has also come under fire for the billions it has spent supporting fossil-fuel projects throughout the Global South. Over the last few years, the Bank has extended at least $21 billion for coal, oil, and gas energy projects despite the worsening impact of climate change.

The Pak Mun debacle is not the only problem associated with the Bank in Thailand. In 1997, during the Asian Financial Crisis that was caused partly by their pressure to liberalize the country’s capital account,  the Bank and the IMF contributed $5.5 billion toward a $17.2 billion “rescue fund,” which was used not to rescue Thais suffering from the crisis but to reimburse foreign investors and speculators that had lost their money. To pay off the loan consortium, the government raised the value added tax (VAT) from seven to 10 percent, causing severe economic suffering, provoking a deep recession, and plunging one million Thais below the poverty line in a few short weeks.

“Attacking” Poverty While Living in the Lap of Luxury

In recent years, the Bank has defined its mission as ending poverty in the developing world. To fulfill this goal, its lending has risen from nearly $55 billion in 2015 to $123 billion in 2026. But if ending global poverty is universally regarded as a worthy cause, why is the World Bank so controversial?

To manage its operations, the Bank’s full-time staff increased from nearly 12,000 in 2015 to over 20,758 full-time staff globally in 2026. These figures are just the tip of the iceberg. If one includes all employees—permanent, non-permanent, contractual, part-time—throughout the world, the Bank employs close to 41,000 people. The vast majority, 26,000, or 63 percent, work out of the World Bank headquarters in Washington, DC, enjoying tax-free salaries, while only 3,200 are located in Africa, the location of the vast number of people classified as living in extreme poverty.

The Bank’s economists and top administrators are among the highest paid financial functionaries in the world, which explains why the Bank is a major cause of the brain drain from developing countries: a great number of highly trained economists from developing countries prefer to work at the Bank instead of their home countries, with some going straight from Ivy League or British graduate schools to Washington, DC.

Despite the massive increase in personnel, the Bank admits that global poverty reduction “has slowed to a near standstill, with 2020-2030 set to be a lost decade.” Some 3.5 billion people, or 44 percent of the globe, remain poor, after decades of massive World Bank lending. And a major part of the reason, critics say, is that World Bank programs have created poverty instead of alleviating it.

The Bank and Structural Adjustment Programs

Central to the creation of global poverty and inequality has been the World Bank and IMF’s “structural adjustment,” the austerity programs guided by the radical principles of the “Washington Consensus.” Structural adjustment is a program that promotes trade liberalization, deregulation, and privatization, along with severe cuts in government spending. Its goal is supposedly to promote growth and reduce poverty.

Over 100 developing and post-socialist countries have been brought under World Bank and IMF structural adjustment regimes. Yet over the last 47 years, there have been few or no successes at all, so that many countries remain under adjustment indefinitely, becoming, in effect, permanent wards of the two institutions. Very few developing countries graduate from structural adjustment.

At its height in the 1980s and 1990s, structural adjustment programs accounted for 20-30 percent of total World Bank lending. But so meager were the positive results of the program that it was renamed the “Poverty Reduction Strategy Program.” However, investigations, such as those that our organization Focus on the Global South conducted on adjustment programs in Vietnam, Laos, and Cambodia, saw the so-called reform of structural adjustment as no more than sugar-coating: “The PRSP is upheld by the World Bank and the IMF as a comprehensive approach. That is certainly is, but not for poverty reduction. The PRSP is a comprehensive program for structural adjustment, in the name of the poor.”

Expert Panel: World Bank Policies Based on Questionable Findings

The reason that World Bank projects and programs don’t work or create exactly the opposite of their intended goals is because they are based on questionable propositions built on little or no empirical evidence. An assessment made a few years ago by an all-star team of renowned economists led by Princeton’s Angus Deaton, a recipient of the Nobel Prize for Economics, was damning:

[The] panel had substantial criticisms of the way that the research was used to proselytize on behalf of Bank policy, often without taking a balanced view, and without expressing appropriate skepticism. Internal research that is favorable to Bank positions was given great prominence, and unfavorable research ignored. In these cases, we believe that there was a serious failure of checks and balances that should have separated advocacy and research.

The panel endorses the right of the Bank to strongly defend and advocate its own policies. But when the Bank leadership selectively appeals to relatively new and untested research as hard evidence that these preferred policies work, it lends unwarranted confidence to the Bank’s prescriptions. Placing fragile selected new research results on a pedestal invites later recrimination that undermines the credibility and usefulness of all Bank research.

Austerity and Hierarchy

Some economists are more critical, like the noted Italian economist Clara Mattei, who claims that the reason for the failure of austerity or adjustment programs is that they are meant to fail. She contends that, though cloaked in the language of scientific economics, the aim of the paradigm is not to restore economic growth or achieve popular well-being but to reinforce a class hierarchy or “capital order” that is under siege from below.

“Much economic research has established that austerity has almost never worked as promised, neither stimulating growth nor reducing debt,” she writes. “So why does it continue to be the preferred course of action for governments? We cannot simply attribute its structural presence to the stupidity or corruption of those in government. The true measure of austerity’s effectiveness is its ability to impose of reinforce a class structure, the very order that underpins economic growth. In this sense , austerity has never been an irrational calculation.”

The Bank’s refusal to acknowledge real-world refutations of its pro-globalization advocacy and its unbalanced, one-sided research led to justifiable rejection of its advice by the people who were suffering from the policies it was implementing, confessed Paul Collier, head of the Bank’s Research Development Department of the Bank from 1998 to 2003:

The profession has been unprofessional, fearful that any criticism would strengthen populism, so that little work has been done on the downsides of these different processes [of globalization]. Yet the downsides were apparent to ordinary citizens, and the effect of economists appearing to dismiss them has resulted in widespread refusal of people to listen to “experts.” For my profession to re-establish credibility we must provide a more balanced analysis, in which the downsides are acknowledged and properly evaluated with a view to designing policy responses that address them. The profession may be better served by mea culpa than by further indignant defenses of globalization.

From EOI to AI

Recently, the Bank has been trashed for advocating export-oriented industrialization (EOI), or focusing on turning out products not for the domestic market but for developed country markets. Since the early 1970s the Bank kept telling countries in the Global South that export-oriented industrialization was the way to go. Now, with the Trump administration imposing high tariffs on some 100 countries, this advice has proved disastrous. Developing economies have been totally unprepared for this, so that owing to a lack of an alternative model to the export-oriented growth model in an era of protectionism in northern markets, they are scrambling for new paradigms.

Now the World Bank is promoting another silver bullet for Thailand: artificial Intelligence (AI)-driven-growth. The Bank is pushing this despite a grim warning from its sister agency, the IMF, that in emerging markets and low-income countries, AI is expected to negatively affect 40 percent and 26 percent of jobs, respectively. “Many of these countries,” says the Fund, “don’t have the infrastructure or skilled workforces to harness the benefits of AI, raising the risk that over time the technology could worsen inequality among nations.”

But mass unemployment and ecological disruptions by data centers do not pose the only, or even the most serious, threat to countries like Thailand. It is disconcerting that the Bank is speaking in glowing terms about AI when leading AI firms like ChatGPT and Anthropic are now saying that AI’s development and adoption should be reined in owing to the “existential threat” (that is, extinction) that advanced AI programs pose to humanity.

The Law of Bureaucratic Inertia

Despite the high rate of failure of its lending programs acknowledged in internal World Bank assessments, the World Bank administrative budget that supports the high salaries of its economists and other high-level staff just keeps growing. The World Bank (IBRD/IDA) administrative budget was approved at $3.6 billion for FY26, a sizable rise from the $2.8 billion authorized for FY 2021, or nearly $800 million, with no convincing reason at all.

To many it seems strange that an organization keeps growing despite obviously failing in its mission. Sociologists are not surprised, seeing this as the operation of the “law of bureaucratic inertia,” or the tendency of organizations to expand even when they have become irrelevant or counterproductive. In other words, the fundamental objective of the Bank is to grow and perpetuate itself, not eliminate global poverty. The means have become the end.

A number of our friends who have worked at the World Bank in Washington have told us that, as one of them put it,  “if you join the Bank, you will never be fired, you’ll continually be promoted, and your salary will continue to rise even if you put in minimal work.” This is probably an exaggeration, but it asserts something that is essentially true. Workers said of the old so-called socialist regimes of Eastern Europe: “They pretend to pay us, and we pretend to work.” The same apparently can be said of the highly-paid massive bureaucracy at the World Bank.

In this regard, defunding the World Bank is one area where the agendas of the right and the left coincide, though for different reasons—the right because it thinks the Bank is wasting money, the left because it is convinced that the Bank is doing harm to the people and the planet.

Kheetanat Synth Wannaboworn and Walden Bello are members of the staff of the Bangkok-based research and advocacy institute Focus on the Global South.

A Texas Judge Ordered Air Conditioning in Every Prison: Florida’s Case Is Next


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 October 19, 2026



In the dorms, there’s a water fountain, but it’s always warm because many mouths are slurping the cold water greedily. Sweat beads off the dorm’s sticky walls. Men pass out on their racks when the heat overcomes them. At Lawtey CI, they brought a stretcher to carry men out. It’s 90 degrees outside, plus the Florida humidity, and it’s routinely over 100. Floridians are used to the sweltering heat.

This is different.

The dorms I lived in were open-bay, housing 80 to 120 men in a single room. A hundred-plus men, without AC. Our own body heat was part of the equation.

Confinement is worse. Confinement is where you feel as if you’re your own puddle of sweat on the floor, with a metal sink attached to the toilet, where we’d sip water like we’re fish trying to breathe out of the water.

I served eight and a half years in the Florida Department of Corrections, from 2010 to 2018, at Lake Butler RMC, Suwannee CI Annex, Taylor CI Main Unit and Annex, Lawtey CI, and Baker CI. CI stands for correctional institution, which is what Florida calls most of its prisons. Florida State Prison is the only major institution with “prison” in its name. I’ve been home for eight years now. In September, a federal judge in Texas ruled that holding prisoners in extreme heat without air conditioning is unconstitutional, and in Florida, a lawsuit over the heat in one prison, whoops, “Correctional Institution,” is headed to trial in Miami.

On September 22, U.S. District Judge Robert Pitman ordered Texas to air-condition every one of its prisons by the end of 2029. He found that at least nine people died from the heat in Texas prisons between 2023 and 2025, and he wrote that even without deaths or injuries, the extreme heat “creates degrading, inhumane conditions and causes severe suffering.”

His order covers about 90,000 people, nearly two-thirds of the state’s prisoners. Texas has required its county jails to stay at 85 degrees or below since 1994, but it never required that of its prisons. The case started with Bernie Tiede, the man Jack Black played in the movie “Bernie,” who suffered a stroke in the summer of 2023 in a cell that court documents say regularly exceeded 110 degrees. Texas has appealed to the conservative Fifth Circuit and asked Pitman to put his order on hold. In an October 8 filing, the state said enforcing it before the appeal is decided would throw “chaos and confusion” into its plans to install air conditioning. The agency says it will cool every prison, but it hasn’t set a date.

Florida’s in a different federal circuit. The Eleventh Circuit hears federal appeals from Florida, Georgia, and Alabama, and it has already decided a prison heat case.

Men on Florida’s death row at Union Correctional Institution sued over the heat in their cells. In 2004, the court ruled against them, upholding a finding that the temperatures there were “almost always consistent with reasonable levels of comfort and slight discomfort”, the kind anyone would expect in a Florida home without air conditioning. The court wrote that “a prisoner’s mere discomfort, without more,” isn’t enough to violate the Eighth Amendment. That case is Chandler v. Crosby. As of 2024, the Eleventh Circuit still hadn’t found excessive heat in a prison to be cruel and unusual punishment.

In 2022, the Florida Department of Corrections said only 157 of its 639 dorms had air conditioning.

The case that could change that is Wilson v. Dixon. In October 2024, the Florida Justice Institute sued on behalf of the men at Dade Correctional Institution, a concrete prison in Homestead, less than six miles from Everglades National Park, where none of the dorms are air-conditioned. The lawsuit says the heat likely contributed to four deaths. In September 2025, U.S. District Judge Kathleen Williams let the men sue as a class, on behalf of every man held there now or in the future. This May, Florida asked her to undo that, and she hasn’t ruled. The class covers about 1,400 men, and Dante Trevisani, litigation director at the Florida Justice Institute, told me that “as of now, we plan to be ready to go to trial starting November 2nd,” though he said he can’t predict whether the judge will push it back.

Stefano Schiavon, a UC Berkeley professor of architecture and civil and environmental engineering, used 31 sensors installed throughout Dade CI to measure the heat there in the summer of 2025. “At every location, it was hotter inside the prison than it was outside,” he said. In some wings, the heat index was above 88 degrees 97 percent of the time. The median was 98, with peaks around 120.

I never did any time at Dade CI, but I lived in that heat for multiple summers, and it was brutal inside those dorms, where we sweated through the night.

When the men sued, Florida asked the judge to throw the case out. The Constitution, the state’s lawyers wrote, “does not mandate comfortable prisons.” The state also pointed to the posters it had put up about heat-related illness as evidence it was responding reasonably.

The Miami Herald reported that Florida’s DOC doesn’t keep track of heat deaths. Every death gets recorded as a homicide, a suicide, an accident, or natural.

The men’s lawyers have a medical doctor and a forensic pathologist who looked at the deaths in the lawsuit and the heat those men were exposed to. Their opinion, Trevisani said, is that “the heat was a contributing factor to their deaths,” a cause the DOC doesn’t record.

In 2012, the year I worked in the infirmary at Lake Butler, Florida called 298 of its 324 prison deaths natural. That’s 92 percent. At Lake Butler RMC, it was 172 of 176. The department’s own page said its counts cover “the previous 5 fiscal years,” so the oldest ones fell to the wayside every summer. I wrote about them in October. How many of these deaths were due to the heat? We’ll never know.

It’s a double-edged sword, the heat and the cold.

Suwannee CI Annex in Florida, where I was housed during the summer of 2012, is what we call a climate-control camp, which inside the prison walls means air conditioning. When Florida says it, it means something else. “Various climate control measures are used to reduce heat, including industrial fans,” the department says about the dorms it doesn’t cool. At the correctional institutions I did time in, those fans were there to pull stale air out of the dorm and not to cool it down in the least.

On the department’s own list of facilities with air conditioning, the Suwannee Annex was one of only 10 prisons that weren’t marked “partially” air-conditioned. Where I was in confinement, the AC there became a torture device. The officers would turn the temperature of the wing down so low, and sometimes strip you of your clothes and bedding, leaving you alone to do as many jumping jacks and exercise as you could, only for a moment, to curl yourself upon your lap on the toilet praying for a wink of sleep, which was nearly impossible. When the lights turn on at 4:00 a.m., if you have a bed to make (unless you’re on property strip, when they’ve taken everything), you make it, and then your teeth chatter for hours. All I had on were white boxer shorts that barely stayed on, because they gave me a pair that didn’t fit.

My Department of Corrections record shows I went into confinement at the Annex on July 25. Outside, it was a Florida July. Inside, I was shivering.

Florida’s federal courts have looked at that too. In December 2011, at Santa Rosa Correctional Institution, an officer turned off the heat during the day in a dorm where a man was being held without his property, in a cell with a window that wouldn’t completely close. He sued. In 2017, the court ruled that turning off the heat, combined with the man’s lack of property, wasn’t “an extreme deprivation.”

That same department ran the air conditioning on my confinement wing cold enough to keep a man in his boxers awake in July.

In Texas, Judge Pitman called it “deliberate indifference” that the prison director failed to commit to a plan to install air conditioning on a timeline the agency itself had said more than once was possible. In Florida, the state has asked Williams to decide the case without a trial, arguing that the evidence doesn’t show the conditions at Dade CI are unconstitutional. Trevisani called the Texas ruling “persuasive, we think,” even though it came from another circuit. If the men win, he said, the remedy they’ll argue for would be “something that lowers the heat index to some kind of safe level,” and only at Dade, since the case doesn’t reach any other prison.

The Florida Department of Corrections calls itself “the nation’s third-largest prison system” in its own annual report, and its lawyers wrote “prisons” in front of Williams, so even Florida forgets what it calls its correctional institutions.

Comfort was never the issue inside Florida’s prisons—”Correctional Institutions”—but control sure is.

Emmett Tatter is a writer, prison reform advocate, and certified yoga teacher based in Saint Augustine, Florida. He served a ten-year sentence in the Florida Department of Corrections and lectures on mental health, addiction, and criminal justice at colleges including Flagler College and St. Mary’s College of Maryland. His memoir COUNT TIME was named first runner-up for the 2026 Killer Nashville Claymore Award for Best Nonfiction, and it’s represented by Kristen Terrette at Martin-Newens Literary Management. It carries endorsements from NYT bestselling author Les Standiford, Dr. Baz Dreisinger (founder and executive director of Incarceration Nations Network), former Chief Judge Pamela L. North, former CNN editor John DeDakis, international yoga teacher Jared McCann (2013 world asana champion), and others. Two of his essays have been accepted for publication in Inquest.

Malcolm X: Man of Peace



 October 19, 2026



“Malcolm was our manhood, our living black manhood.”

– Ossie Davis

“Treat me like a man, or kill me.”

– Malcolm X [1]

It’s been sixty-one years since Malcolm X was gunned down in a hail of bullets at the Audubon Ballroom in New York City as he was starting to give a speech. The week before, his house had been firebombed, and days before that the French government had refused to allow him into the country to fulfill a speaking engagement, apparently fearing the assassination might take place on French soil.

Malcolm fully expected these attempts on his life, which grew out of circumstances surrounding his break with the Nation of Islam the previous year. U.S. intelligence had infiltrated his security team, and at the time of his death Malcolm recognized that though the assassination plot originated with the corrupt advisers around Elijah Muhammad in the Nation of Islam, by the end the circle of intrigue had broadened considerably and the U.S. government was certainly involved.

Malcolm was undergoing rapid transformation in the final year of his life. He renounced the aberrant strand of Islam favored by Elijah Muhammad, shed his view that white people could do nothing to end racism, and apologized for having repeatedly called civil rights leaders “Toms” and other degrading nicknames. He lectured and traveled widely, met and talked with important leaders of national liberation movements abroad, and embraced a broad, internationalist vision focused on delivering freedom and justice to all peoples regardless of race. But he stuck to his view that black unity in the United States was a prerequisite to any constructive change in American race relations.

Though often portrayed as a violent extremist (he insisted on self-defense against racist attacks), he was actually quite conservative in his habits (he didn’t drink, smoke, gamble, or swear), and was never known to have laid a hand on anyone. James Baldwin considered him one of the gentlest men he ever met, and when Baldwin was once called on to referee a debate between Malcolm and a young civil rights activist – on the assumption that Malcolm would overpower the youth – Baldwin discovered that he was not at all needed. Malcolm treated the youngster with tender solicitude, smiling indulgently and gently correcting his view that being born in the U.S. was all it took to be a full U.S. citizen: “Now, brother, if a cat has kittens in the oven, does that make them biscuits?”[2]

The same gentleness was evident in Malcolm’s home life. In a 1992 interview his daughter Attalah remembered him as a firm father, a mushily romantic husband, and a gentle and funny presence sparking frequent laughter throughout the house. Though work required he be away for long periods, he managed to be present even when he was absent by hiding little surprises around the house for his daughters. Then when he was on the road, he would send letters home telling them to go into a certain room and look in a special place to find a treat he had left for them.[3]

How did such a man gain a reputation for uncontrolled rage and violence? Easy. He was born in a deeply racist country.

He grew up broke and hungry in a family of eight. “We were so hungry we were dizzy,” he recalled years later.[4] His father Earl died when Malcolm was six, run over by a rail car, and his mother was slowly driven insane trying to raise eight children alone after her husband’s life insurance company refused to honor the $10,000 policy it had issued him.[5]

Disciples of Marcus Garvey, Malcolm’s parents were proud and rebellious, living isolated from whites but refusing to reside in officially segregated housing. Malcolm’s father took his son along on trips to secret, private homes to hear the “Back To Africa” gospel. This early public exposure with its heavy emphasis on black racial pride prepared Malcolm for the speaker’s platform and the barricades years later,[6] but he took a very circuitous route before re-connecting with Garvey’s ideas and fashioning them into his life’s work and legacy after years of evasive wandering.[7]

Born in Omaha, raised in Lansing, the flash of Michigan street life claimed Malcolm by age twelve. Strutting into town with a fistful of reefers, he was soon seen as a rising star on the streets. Bold to the point of recklessness, he openly challenged authority, once telling a police officer who put a gun to his head to, “Go ahead! Pull the trigger, Whitey.”[8]Kids who knew Malcolm at the time predicted a bleak future for him – jail and an early grave.[9]

Malcolm’s fascination for the streets deepened at fifteen, when he spent a summer in Boston, where he was exhilarated by the neon lights, fancy cars, and late-night partying.[10]Though he briefly returned to Michigan, he couldn’t help but be impressed by the fact that blacks from New York and Boston always had a hustle going that gave them money or kept them in clothes, a far better fate than being a ditch-digger or a janitor, which was the limit of realistic black aspirations in the Mid-West. Boston soon proved to be his most natural habitat, a place where he could live out his desire to survive by his wits.[11]

Living with his half-sister Ella on “Sugar Hill,” Malcolm loathed the status-conscious blacks he encountered there, preferring to hang out in the “valley” below with what he called “his people”:  pool sharks, pimps, hustlers, and hard-working blacks pursuing snatches of weekend escapism. They were his entire world, along with the pawnshops, bars, pool halls, cheap restaurants, walk-up flats, barbershops, beauty salons, and storefront churches that surrounded them.[12]

Blessed with a steely self-confidence taught him by his Garveyite parents, Malcolm thrived in this environment and quickly developed a commanding presence that belied his age. But he rejected his parents’ proud work ethic, and cared not a whit about morality or religion. A fast-talking con artist who excelled at finessing himself out of dangerous situations, easy money was all he lived for.[13]

Employed as a shoeshine “boy” at a Boston dance hall, Malcolm was thrilled to see the great bands of the day – Count Basie, Cab Calloway, Gene Krupa, Ella Fitzgerald, Glenn Miller, Tommy Dorsey, and the Andrews sisters.[14] No small part of his excitement was making piles of cash as the middleman for sexual hookups of white men wanting black women and white women wanting black men, proclivities that were not at all in line with racial pronouncements in the land of the supposedly free.[15] Malcolm’s knowledge of this reality would prove to be a source of great uneasiness in his future debate opponents.

Inevitably, Malcolm’s life as a hustler drew him to Harlem, where he attracted broad attention with his wide-brimmed hats, orange shoes, and exuberant, loose-fitting “zoot suits.” A familiar figure at uptown magnets like the Audubon Ballroom, Smalls Paradise, the Theresa Hotel, and the Savoy and Renaissance Ballrooms, Malcolm narrowly escaped death on various occasions working as a quasi-pimp, petty thief, and drug dealer for traveling musicians and curbside junkies. His ambition, he wrote in his autobiography, was “to become one of the most depraved, parasitical hustlers among New York’s eight million people.”[16]

After eight years of drug-dealing, burglary, numbers-running, and occasionally armed robbery, Malcolm landed in a Massachusetts federal prison at the age of twenty.[17] There he underwent a religious conversion, gave up drugs, dedicated himself to Elijah Muhammad and the Nation of Islam, and became a voracious reader and skilled debater. Paroled in 1952, within a year he was named assistant minister of Temple No. 1 in Detroit, and the year after that minister of Temple No. 7 in Harlem.[18]

He soon proved himself an extraordinarily adept disciple, gaining a reputation as the most ascetic young zealot for Allah imaginable.[19] A superb organizer and proselytizer, he was adored by Harlem blacks for his courage and wit, and they called out to him to “make it plain” with his blunt and uncompromising declarations and exquisite sense of drama. He was far and away the Nation’s most effective recruiter, provoking envy and resentment among his peers, which would ultimately form the basis for his assassination. In just a few years, he expanded the flock of the faithful from a few thousand members to many tens of thousands, easily surpassing the efforts even of Elijah Muhammad himself. He was especially good at making converts on streets he formerly prowled as a hoodlum.[20]

In other words, he found his calling as a minister, though it was not his first choice. In his final year in school his eighth grade English teacher had urged him to “be realistic about being a nigger” and abandon his goal of becoming a lawyer. Though he never made it to law school, Malcolm ended up achieving his goal in a way, becoming the most electrifying “lawyer” in U.S. history by relentlessly advancing the most powerful case ever made against American racism.

Possessed of a fierce, nationalist critique and a broad international outlook, no one could take Malcolm in debate. A spell-binding speaker with a bitter wit, he spoke in an emotionally charged tone of angry eloquence that blacks considered “good preaching,”[21] always bristling with unimpeachable facts leading directly to heretical conclusions. When unwary adversaries detected what they naively took to be loopholes in his arguments, James Baldwin once observed, they quickly found out they were in reality hangman’s knots that left their cherished rebuttals dangling lifeless in mid-air.

Taught to be humble and submissive, Malcolm’s eyes burned defiance. Told to moderate his politics, he preached revolution “by any means necessary.” Advised to imitate “responsible” civil rights leaders, he brought huge black audiences roaring to their feet by detailing the racist brutality of which they were the constant victims.

Drug dealer, convict, hustler, thief, Malcolm rose to become the greatest black revolutionary of the 20th century, a prophet telling truths few could comprehend and nobody wanted to hear.[22] Deeply religious, he identified the fight for justice as the central act of faith, which made him that rarest of men who actually practice what they preach.[23]

Flatly refusing to abide the hypocritical pieties of racist Christianity, he angrily denounced the nerve of its God and his preachers for plaguing American blacks in the name of love. He found temporary solace and self-respect under the paternal guidance of Elijah Muhammad, but ultimately could not accept a theology claiming that whites were a genetically impoverished, degenerate race of “blue-eyed Devils,” however compelling the thesis might appear in a white supremacist society dedicated to slavery, lynching, and segregation.[24]

Nevertheless, it has to be conceded that the Nation of Islam was a considerable draw in the North, being a religion created by and for blacks, especially those trapped in ghettos and prison, and highly effective at teaching discipline and self-respect as a cure for drug addiction, crime, unemployment, gambling, prostitution, and juvenile delinquency, among other problems routinely found in such environments.[25]

Seeing clearly the connection between low self-esteem and such vices, Malcolm indignantly rejected civil rights supporters claiming that blacks should love whites, insisting instead that they love themselves, at least enough to rise in self-defense when violently attacked, as they all too frequently were. He recommended that advocates of the “love your enemies” approach teach it to the Klan before expecting it of blacks, and insisted in the meantime on “an eye for an eye” as the only language a racist oppressor could reasonably be expected to understand.[26]

Appealing to the conscience of the oppressor was simply a fool’s errand, Malcolm thought, as the whole point of racism was to allow whites to subjugate blacks on the pretext that they were sub-human and therefore by definition without rights. There was no point in appealing to a conscience that either didn’t exist or wasn’t allowed to exist, which amounted to the same thing.[27]

As sit-ins swept the South in the early sixties, Malcolm denounced the hypocrisy of nonviolence at an appearance in Alabama. “If the Negro clergy didn’t discourage us from participating in violent action in Germany, Japan, and Korea to defend white America from her enemies,” he announced, “why do these same Negro clergymen become so vocal when our oppressed people want to take the same militant stand against these white brute beasts here in America who are now endangering the lives and welfare of our women and children?”[28]

Though a committed Muslim, the most influential holy book Malcolm had to appeal to was the Christian Bible, as he had no path to large black audiences until and unless he successfully engaged with the religious tradition they were most familiar with. Elijah Muhammad taught that whites were simply evil, preaching Christianity to blacks to make them hate themselves, with devastating consequences.[29] With more political sophistication than Muhammad, Malcolm developed the most formidable race critique of Euro-American Christianity of anyone in the modern world, condemning the faith as a “perfect slave religion” that preached salvation in the next life to enslaved, colonized, and segregated blacks while white hypocrites had their heaven in this world.[30]

Malcolm blamed the plight of blacks squarely on their acceptance of this white racist Christianity. “Christianity is the white man’s religion,” he emphasized. “The Holy Bible in the white man’s hands and his interpretations of it have been the greatest single ideological weapon for enslaving millions of non-white human beings. Every country that the white man has conquered with his guns, he has always paved the way, and salved his conscience, by carrying the Bible and interpreting it to call people ‘heathens’ and ‘pagans’; then he sends in his guns, then his missionaries behind the guns to mop up.”[31]

Rejecting focus on the hereafter, Malcolm told his black audiences that their hell was obviously right here on earth. “Hell is when you’re dumb. Hell is when you’re a slave. Hell is when you don’t have freedom and when you don’t have justice. And when you don’t have equality, that’s Hell.”[32]

One of Malcolm’s greatest strengths was his courage in adopting unpopular stances when conscience and the facts demanded it. Unlike Christian ministers, for example, who reflexively sided with Israel’s Jewish-supremacy in the Middle East, Malcolm’s support for the Arab world was so fervent that he was frequently labeled anti-Semitic.[33] He would not have been at all surprised at Israel’s ongoing extermination campaign in the Middle East.

Unlike civil rights leaders, Malcolm rejected the self-defeating idea that blacks in the United States were a small minority, internationalizing his focus to state that they were in fact part of a world-wide Islamic community of “725 million Muslim brothers and sisters in Africa, Asia and in the brotherhood of Islam,” also pointing out that people of color with more than passing familiarity with white racism formed the vast majority of the world’s population.[34]

Malcolm had an uncanny knack for understanding the direction of events. His critical dissection of the March on Washington demonstration in Washington D.C. in August 1963 showed unique insight into where black rage was beginning to take the country due to the persistence of white terrorism after nearly a decade of “non-violent resistance” that was supposedly the cure for it. Acidly dismissing the protest as “the farce on Washington,” Malcolm deftly pointed out this appropriate and necessary anger had been deliberately excluded from the day’s agenda:

The Negroes were out there in the streets . . . .They were talking about how they were going to march on Washington . . .That they were going to march on Washington, march on the Senate, march on the White House, march on the Congress, and tie it up, bring it to a halt, not let the government proceed. They even said they were going out to the airport and lay down on the runway and not let any airplanes land. I’m telling you what they said. That was revolution. That was revolution. That was the black revolution.

No leader had any chance of stopping it:

It was the grass roots out there in the street. It scared the white man to death, scared the white power structure in Washington D.C. to death; I was there. When they found out that this black steamroller was going to come down on the capital, they called in . . . . these national Negro leaders that you respect and told them, ‘Call it off.’ Kennedy said, ‘Look, you all are letting this thing go too far.’ And Old Tom said, ‘Boss, I can’t stop it because I didn’t start it.’ I’m telling you what they said. They said, ‘I’m not even in it, much less at the head of it.’ They said, ‘These Negroes are doing things on their own. They’re running ahead of us.’ And that old shrewd fox, he said, ‘If you all aren’t in it, I’ll put you in it. I’ll put you at the head of it. I’ll endorse it. I’ll welcome it. I’ll help it. I’ll join it.’

And this co-optation worked like a charm:

This is what they did with the march on Washington. They joined it . . . became part of it, took it over. And as they took it over it lost its militancy. It ceased to be angry, it ceased to be hot, it ceased to be uncompromising. Why it even ceased to be a march. It became a picnic, a circus. Nothing but a circus, with clowns and all. . . .

No dictator could have achieved more thorough control:

No, it was a sellout, a takeover. They controlled it so tight, they told those Negroes what time to hit town, where to stop, what signs to carry, what to sing, what speech they could make, and what speech they couldn’t make, and then told them to get out of town by sundown. [35]

So James Baldwin flew all the way from Paris, but was not allowed to speak. John Lewis’s speech, wondering why the government could indict civil rights activists for civil disobedience but couldn’t bring white terrorists to justice or even stop appointing racist judges to the bench, was censored by John and Robert Kennedy, a decision with which Dr. King went along. Lewis read a watered-down speech absent his pointed inquiry – “I want to know – which side is the federal government on?” – while two JFK aides stood by ready to pull the plug on his microphone should he fail to follow the script.[36]

Eighteen days later, four black girls attending Sunday School in Birmingham were blasted into eternity at the 16th Street Baptist Church.

Black power would soon be the battle cry for many protest marchers who had tired of attending funerals for those dedicated to “turning the other cheek.” Malcolm didn’t have to say “I told you so.”

Though he spent the last thirteen years of his life trying to prevent America’s racial powder keg from exploding into irreparable disaster, the capitalist media never ceased to portray him as a violent madman. After his brutal assassination, the New York Times heaped scorn on what the editors took to be Malcolm’s “pitifully wasted” life marked by “ruthless and fanatical belief in violence.” The Washington Post bid good riddance to him as “the spokesman of bitter racism.” Newsweek mocked Malcolm for “blazing racist attacks on the ‘white devils’ and his calls for an American Mau Mau.” Walter Winchell dismissed him as a “petty punk,” and the Nation magazine backhandedly complimented him for being the “courageous leader of one segment of the Negro lunatic fringe.”[37]

One of Martin Luther King’s associates, Alfred Duckett, provided a far more accurate view, calling Malcolm “our sage and our saint,” a prophet who inspired his black brothers and sisters to fight back against racism and persecution. Even Dr. King had to concede that Malcolm’s portrayal of the plight of American blacks was accurate and his rage authentic, once reportedly telling a friend that “I just saw Malcolm on television. I can’t deny it. When he starts talking about all that’s been done to us, I get a twinge of hate, of identification with him.”[38]

But it may have been Malcolm himself who was the most reliable source on what his work was about, saying in his autobiography that, “sometimes I have dared to dream . . . that one day, history may even say that my voice – which disturbed the white man’s smugness, and his arrogance, and his complacency – that my voice helped to save America from a grave, possibly even fatal catastrophe.”[39]

Sources.

James H. Cone, “Martin & Malcolm & America – A Dream or a Nightmare,” (Orbis, 1991)

Les and Tamara Payne, “The Dead Are Arising – The Life of Malcolm X” – (Norton, 2020)

Alex Haley ed., “The Autobiography of Malcolm X,” (Grove, 1964)

Howard Zinn, “A People’s History of the United States,” (Vintage, 2003)

Taylor Branch, “At Caanan’s Edge – America in the King Years, 1965-68, (Simon & Schuster, 2006)

Barbara Rogers interview with Attalah Shabazz, “Bay Sunday,” November 15, 1992

Michael K. Smith, “Portraits of Empire,” (Common Courage, 2003)

 Notes.

[1]Cone, p. 251

[2] Smith, p. 110

[3] Barbara Rogers, “Bay Sunday,” November 15, 1992

[4] Payne, p. 94

[5] Payne, p. 89. Malcolm thought his father had been murdered by the Klan, but this appears not to have been the case.

[6] Payne, p. 86

[7] Payne, p. 75

[8] Payne, p. 122

[9] Payne, p. 122, 145

[10] Payne, p. 141

[11] Payne, p. 146

[12] Payne, p. 152

[13] Payne, p. 115

[14] Payne, p. 152-3

[15] Payne, p. 155-6

[16] Payne, p.  168, 170, 174

[17] Cone, p. 154

[18] Payne, p. 272, 274

[19] Payne, p. 278

[20] Payne, p. 285

[21] Cone, p. 172

[22] Cone, p. 152

[23] Cone, p. 164

[24]Cone, p. 170. The worst effects and limitations of Elijah Muhammad’s views were altered or eliminated in Malcolm by his frequent interactions with white university students.

[25] Cone, p. 162

[26] Cone, p. 160

[27] Cone, p. 166

[28] Cone, p. 176

[29] Cone, p. 162

[30] Cone, p. 166

[31] Cone, p. 166, 170

[32] Cone, p. 174

[33] Cone, p. 163

[34] Cone, p. 164

[35] Zinn, p. 457-8

[36] Quoted in Cone, p. 181

[37] Branch, p. 11, 373

[38] Cone, p. 251, 256

[39] Cone, p. 181

Michael K. Smith is the author of  The Madness of King George, and Portraits of Empire