Malcolm X:Message To The Grass Roots And during the few moments that we have left, we want to have just al off-the-cuff chat between you and me --us. We want to talk right down to earth in a language that every body here can easily understand We all agree tonight all of the speakers have agreed, that america has a very serious problem Not only does America have a very serious problem, but our people have a very serious problem America's problem is us. We're her problem. the only reason she has a problem is she doesnt want us here. and every time you look at yourself be you black brown, red, or yellow --a so-called Negro-- you represent a person who poses such a serious problem for America because you're not wanted. Once you face this as a fact then you can start plotting a course that will make you appear intelligent, instead of unintelligent What you and i need to do is learn to forget our differences. When we come together, we don't come together as Baptists or Methodists. You dont catch hell 'cause you're a Baptist and you don't catch hell 'cause you re a methodist. You don't catch hell cause you're a Methodist or Baptist. You dont catch hell because you're a Democrat or a Republican You don't catch hell because you're a mason or an Elk. and you sure don't catch hell cause you're an American;cause if you was an American, you wouldn't catch no hell. You catch hell 'cause you're a black man You catch hell, all of us catch hell, for the same reason So we are all black people, so-called Negroes, second-class citizens, ex-s laves. You are nothing but a [sic] ex-slave. You don' t like to be told that. But what else are you? You are ex-slaves. You didn 't come here on the "Mayf lower. You came here on a slave ship - in chains, like a horse or a cow, or a chicken. And you were brought here by the people who came here on the Mayf lower. You were brought here by the so-called Pilgrims, or Founding Fathers. They were the ones who brought you here We have a common enemy. We have this in common: We have a common oppressor, a common exploiter, and a common discriminator. But once we all ealize that we have this common enemy then we unite on the basis of what we have in common. and what we have foremost in common is that enemy - the white man. He's an enemy to all of us. i know some of you all think that some of them aren 't enemies. Time will tell In Bandung back in I think, 1954 was the first unity meeting in centur ies of black people. And once you study what happened at the bandung conference and the results of the Bandung conference it actually serves as a model for the same procedure you and i can use to get our problems solved. At Bandung all the nations came together. Their were dark nations from Africa and Asia. Some of them were Buddhists. Some of them were muslim some of them were christians Some of
Malcolm X: "Message To The Grass Roots" ...And during the few moments that we have lef t, we want to have just an off-the-cuff chat between you and me -- us. We want to talk right down to earth in a language that everybody here can easily understand. We all agree tonight, all of the speakers have agreed, that America has a very serious problem. Not only does America have a very serious problem, but our people have a very serious problem. America's problem is us. We're her problem. The only reason she has a problem is she doesn't want us here. And every time you look at yourself , be you black, brown, red, or yellow -- a so-called Negro -- you represent a person who poses such a serious problem for America because you're not wanted. Once you face this as a fact, then you can start plotting a course that will make you appear intelligent, instead of unintelligent. What you and I need to do is learn to forget our differences. When we come together, we don't come together as Baptists or Methodists. You don't catch hell 'cause you're a Baptist, and you don't catch hell 'cause you're a Methodist. You don't catch hell 'cause you're a Methodist or Baptist. You don't catch hell because you're a Democrat or a Republican. You don't catch hell because you're a Mason or an Elk. And you sure don't catch hell 'cause you're an American; 'cause if you was an American, you wouldn't catch no hell. You catch hell 'cause you're a black man. You catch hell, all of us catch hell, for the same reason. So we are all black people, so-called Negroes, second-class citizens, ex-slaves. You are nothing but a [sic] ex-slave. You don't like to be told that. But what else are you? You are ex-slaves. You didn't come here on the "Mayflower." You came here on a slave ship -- in chains, like a horse, or a cow, or a chicken. And you were brought here by the people who came here on the "Mayflower." You were brought here by the so-called Pilgrims, or Founding Fathers. They were the ones who brought you here. We have a common enemy. We have this in common: We have a common oppressor, a common exploiter, and a common discriminator. But once we all realize that we have this common enemy, then we unite on the basis of what we have in common. And what we have foremost in common is that enemy -- the white man. He's an enemy to all of us. I know some of you all think that some of them aren't enemies. Time will tell. In Bandung back in, I think, 1954, was the first unity meeting in centuries of black people. And once you study what happened at the Bandung conference, and the results of the Bandung conference, it actually serves as a model for the same procedure you and I can use to get our problems solved. At Bandung all the nations came together. Their were dark nations f rom Af rica and Asia. Some of them were Buddhists. Some of them were Muslim. Some of them were Christians. Some of
them were Conf ucianists; were atheists. Despite their religious differences, they came together. Some were communists some were socia lists; some were capita lists. Despite their econom ic and political d if ferences, they came together. Al of them were black brown red or yellow The number-one thing that was not allowed to attend the Bandung conference was the white man. He couldnt come. Once they excluded the white man, they found that they could get together. Once they kept him out, everybody else fell right in and fell in line. This is the thing that you and i have to understand and these people who came together didn 't have nuclear weapons they didn't have jet planes; they didnt have all of the heavy armaments that the wh ite man has. But they had un ity They were able to submerge their little petty differences and agree on one thing: That though one Af rican came from Kenya and was being colonized by the Eng lishman, and another African came from the Congo and was being colonized by the Belgian, and another African came from Guinea and was be ing colon ized by the French, and another came from Angola and was be ing co ionized by the portuguese When they came to the Bandung conference they looked at the Portuguese and at the Frenchman, and at the eng lishman and at the other --Dutchman--and learned or realized that the one thing that all of them had in common they were all from Europe they were all Europeans, blond, blue-eyed and white-skinned. They began to recognize w ho the ir enemy was. The same man that was colonia ing our people in Kenya was colonizing our people in the Congo. The same one in the Congo was colonizing our people in South Africa, and in Southern rhodesia, and in Burma and in India, and in Af ghanistan, and in Pakistan. They realized all over the world where the dark man was being oppressed, he was being oppressed by the white man; where the dark man was being exp lo ited, he was being exploited by the white man So they got together under this basis - that they had a common enemy And when you and i here in Detroit and in Michigan and in America who have been awakened today look around us, we too realize here in America we all have a common enemy, whether he's in georgia or Michigan whether he's in California or New York. He's the same man: blue eyes and blond hair and pale skin--same man So what we have to do is what they did they agreed to stop qua rreling among themselves. Any little spat that they had they 'd settle it among themselves go into a huddle --don't let the enemy know that you got [sic] a disagreement. Instead of us airing our differences in public, we have to realize we're all the same family. And when you have a family squabble you don't get out on the sidewalk. If you do, everybody calls you uncouth, unrefined, uncivilized, savage. If you dont make it at home, you settle it at home: you get in the closet --argue it out be hind closed doors. and then when you come out on the street, you pose a common front a united front. And this is what we need to do in the community, and in the city and in the state. We need to stop air ing our differences in front of the white man put the
them were Confucianists; some were atheists. Despite their religious dif ferences, they came together. Some were communists; some were socialists; some were capitalists. Despite their economic and political dif ferences, they came together. All of them were black, brown, red, or yellow. The number-one thing that was not allowed to attend the Bandung conference was the white man. He couldn't come. Once they excluded the white man, they found that they could get together. Once they kept him out, everybody else fell right in and fell in line. This is the thing that you and I have to understand. And these people who came together didn't have nuclear weapons; they didn't have jet planes; they didn't have all of the heavy armaments that the white man has. But they had unity. They were able to submerge their little petty dif ferences and agree on one thing: That though one Af rican came f rom Kenya and was being colonized by the Englishman, and another African came from the Congo and was being colonized by the Belgian, and another Af rican came f rom Guinea and was being colonized by the French, and another came f rom Angola and was being colonized by the Portuguese. When they came to the Bandung conference, they looked at the Portuguese, and at the Frenchman, and at the Englishman, and at the other -- Dutchman -- and learned or realized that the one thing that all of them had in common: they were all f rom Europe, they were all Europeans, blond, blue-eyed and white-skinned. They began to recognize who their enemy was. The same man that was colonizing our people in Kenya was colonizing our people in the Congo. The same one in the Congo was colonizing our people in South Af rica, and in Southern Rhodesia, and in Burma, and in India, and in Afghanistan, and in Pakistan. They realized all over the world where the dark man was being oppressed, he was being oppressed by the white man; where the dark man was being exploited, he was being exploited by the white man. So they got together under this basis -- that they had a common enemy. And when you and I here in Detroit and in Michigan and in America who have been awakened today look around us, we too realize here in America we all have a common enemy, whether he's in Georgia or Michigan, whether he's in California or New York. He's the same man: blue eyes and blond hair and pale skin -- same man. So what we have to do is what they did. They agreed to stop quarreling among themselves. Any little spat that they had, they'd settle it among themselves, go into a huddle -- don't let the enemy know that you got [sic] a disagreement. Instead of us airing our dif ferences in public, we have to realize we're all the same family. And when you have a family squabble, you don't get out on the sidewalk. If you do, everybody calls you uncouth, unrefined, uncivilized, savage. If you don't make it at home, you settle it at home; you get in the closet -- argue it out behind closed doors. And then when you come out on the street, you pose a common front, a united f ront. And this is what we need to do in the community, and in the city, and in the state. We need to stop airing our differences in f ront of the white man. Put the
white man out of our meetings, number one and then sit down and talk shop with each other. [That's all you gotta do I would like to make a few comments concerning the difference between the black revolution and the Negro revolution There's a difference. are they both the same? And if theyre not, what is the difference? What is the difference between a black revolution and a Negro revolution? First what is a revolution? Sometimes I'm inclined to be lieve that many of our people are using this word "revolutio n"loosely thout taking careful consideration [of] what this word actually means and what its historic characteristics are. When you study the historic nature of revolutions the motive of a revolution, the objective of a revolution and the result of revolution, and the methods used in a revolution, you may cha nge words. You may devise another program. You may change your goal and you may change your Look at the american revolution in 1776. that revolution was for what? for land Why did they want la nd? Independence. How was it carried out? Bloodshed. Numbe one, it was based on land, the basis of independence. And the only way they could get it was bloodshed. The French Revolution--w hat was it based on? The land-less against the land lord. what was it for? Land. How d id they get it? B loods hed Was no love lost; was no compromise; was no negotiation. I'm telling you, you don 't know what a revolution is. ' Cause when you find out w hat it is, you'll get back in the alley you'll get out of the way. the Russian Revolution--what was it based on? La nd. The land-less against the land lord. How did they bring it a bout B loodshed. You haven't got a revolution that doesn't involve bloodshed. And you're af raid to bleed I said, you're afraid to bleed [As] long as the white man sent you to Korea, you bled He sent you to germany. you bled. He sent you to the South Pacif ic to fight the Japanese, you bled. You bleed for white people. But when it comes time to seeing your own churches being bombed and little black girls be murdered you haven't got no blood. You bleed hen the white man says bleed; you bite when the white man says bite and you bark when the white man says bark. i hate to say this about us, but it's true. How are you going to be nonviolent in Mississippi, as violent as you were in Korea? How can you justify being nonviolent in Mississippi and Alabama, when your churches are being bombed, and your little girls are being murdered, and at the same time you're going to violent w ith Hitler, and Tojo, and somebody else that you dont even know? If violence is wrong in America, violence is wrong abroad. If it's wrong to be violent defending black women and black children and black babies and black men then it's wrong for America to draft us and make us violent abroad in defense of her. And if it is right for America to draft us, and teach us how to be violent in defense of her, then it is right for you and me to do whatever is necessary to def end our own people right here in this country
white man out of our meetings, number one, and then sit down and talk shop with each other. [That's] all you gotta do. I would like to make a few comments concerning the difference between the black revolution and the Negro revolution. There's a difference. Are they both the same? And if they're not, what is the dif ference? What is the dif ference between a black revolution and a Negro revolution? First, what is a revolution? Sometimes I'm inclined to believe that many of our people are using this word "revolutio n" loosely, without taking careful consideration [of] what this word actually means, and what its historic characteristics are. When you study the historic nature of revolutions, the motive of a revolution, the objective of a revolution, and the result of a revolution, and the methods used in a revolution, you may change words. You may devise another program. You may change your goal and you may change your mind. Look at the American Revolution in 1776. That revolution was for what? For land. Why did they want land? Independence. How was it carried out? Bloodshed. Number one, it was based on land, the basis of independence. And the only way they could get it was bloodshed. The French Revolution -- what was it based on? The land-less against the landlord. What was it for? Land. How did they get it? Bloodshed. Was no love lost; was no compromise; was no negotiation. I'm telling you, you don't know what a revolution is. 'Cause when you find out what it is, you'll get back in the alley; you'll get out of the way. The Russian Revolution -- what was it based on? Land. The land-less against the landlord. How did they bring it about? Bloodshed. You haven't got a revolution that doesn't involve bloodshed. And you're af raid to bleed. I said, you're af raid to bleed. [As] long as the white man sent you to Korea, you bled. He sent you to Germany, you bled. He sent you to the South Pacific to fight the Japanese, you bled. You bleed for white people. But when it comes time to seeing your own churches being bombed and little black girls be murdered, you haven't got no blood. You bleed when the white man says bleed; you bite when the white man says bite; and you bark when the white man says bark. I hate to say this about us, but it's true. How are you going to be nonviolent in Mississippi, as violent as you were in Korea? How can you justify being nonviolent in Mississippi and Alabama, when your churches are being bombed, and your little girls are being murdered, and at the same time you're going to violent with Hitler, and Tojo, and somebody else that you don't even know? If violence is wrong in America, violence is wrong abroad. If it's wrong to be violent defending black women and black children and black babies and black men, then it's wrong for America to draf t us and make us violent abroad in defense of her. And if it is right for America to draf t us, and teach us how to be violent in defense of her, then it is right for you and me to do whatever is necessary to defend our own people right here in this country
The Chinese Revolution - they wanted land They threw the british out, along with the Uncle Tom Chinese. Yeah, they did. they set a good example. When I was in prison, I read an article - don' t be shocked when i say i was in prison You're still in prison. That's what America means: prison When I was in prison, I read an article in Life magazine showing a little Chinese girl, nine years old; her father was on his hands and knees and she was pulling the trigger ' cause he was an Uncle Tom Chinaman, When they had the revolution over there, they took a whole generation of Uncle Toms - just wiped them out. And within ten years that little girl become [sic] a full-grown woman. No more Toms in China. And today it 's one of the toughest roughest, most feared countries on th is earth - by the white man ' Cause there are no uncle toms over there Of all our studies, history is best qua lif ied to reward our research and when you see that you've got problems, all you have to do is examine the histor ic method used all over the world by others who have problems similar to yours. and once you see how they got theirs straight, then you know how you can get yours straight. There's been a revolution a black revolution, going on in Africa. In Kenya, the MauMau were revolutionar ies they were the ones who made the word"Uhuru"[Kenyan word for freedom"]. They were the ones who brought it to the fore. The Mau Mau, they were evolutionaries. They believed in scorched earth. they knocked everything aside that got in their way and the ir revolution a lso was based on land a desire for land In Algeria, the northern part of Africa, a revolution took place. The algerians were revolutionists; they wanted land. france offered to let them be integrated into France. They told France: to hell with france. they wanted some land, not some France. And they engaged in a bloody battle So i cite these various revolutions brothers and sisters, to show you - you don't have a peacef ul revolution. You don't have a turn-the-other-cheek revolution Theres no such thing as a nonv io lent revolution [the only kind of revolution that's nonv iolent is the Negro revolution the only revolution based on lov ing your enemy is the Negro revolution the only revolution in which the goal is a desegregated lunch counter, a desegregated theater, a desegregated park, and a desegregated pub lic toilet; you can sit down next to white folks on the toilet. That's no revolution Revolution is based on land Land is the basis of all inde pende nce. Land is the bas is of freedom, justice, and equality The white man knows what a revolution is he knows that the black revolution is world-wide in scope and in nature. The black revolution is sweeping as ia, sweeping Af rica, is rearing its head in Latin America. The Cuban Revolution --that's a revolution. They overturned the system. Revolution is in Asia. Revolution is in Africa And the white man is screaming because he sees revolution in Latin Amer ica. How do you think he'll react to you when you learn what a real revolution is? You don't know what a revolution is. If you did, you wouldn't use that word
The Chinese Revolution -- they wanted land. They threw the British out, along with the Uncle Tom Chinese. Yeah, they did. They set a good example. When I was in prison, I read an article -- don't be shocked when I say I was in prison. You're still in prison. That's what America means: prison. When I was in prison, I read an article in Life magazine showing a little Chinese girl, nine years old; her father was on his hands and knees and she was pulling the trigger 'cause he was an Uncle Tom Chinaman, When they had the revolution over there, they took a whole generation of Uncle Toms -- just wiped them out. And within ten years that little girl become [sic] a full-grown woman. No more Toms in China. And today it's one of the toughest, roughest, most feared countries on this earth -- by the white man. 'Cause there are no Uncle Toms over there. Of all our studies, history is best qualified to reward our research. And when you see that you've got problems, all you have to do is examine the historic method used all over the world by others who have problems similar to yours. And once you see how they got theirs straight, then you know how you can get yours straight. There's been a revolution, a black revolution, going on in Af rica. In Kenya, the Mau Mau were revolutionaries; they were the ones who made the word "Uhuru" [Kenyan word for "f reedom"]. They were the ones who brought it to the fore. The Mau Mau, they were revolutionaries. They believed in scorched earth. They knocked everything aside that got in their way, and their revolution also was based on land, a desire for land. In Algeria, the northern part of Af rica, a revolution took place. The Algerians were revolutionists; they wanted land. France of fered to let them be integrated into France. They told France: to hell with France. They wanted some land, not some France. And they engaged in a bloody battle. So I cite these various revolutions, brothers and sisters, to show you -- you don't have a peaceful revolution. You don't have a turn-the-other-cheek revolution. There's no such thing as a nonviolent revolution. [The] only kind of revolution that's nonviolent is the Negro revolution. The only revolution based on loving your enemy is the Negro revolution. The only revolution in which the goal is a desegregated lunch counter, a desegregated theater, a desegregated park, and a desegregated public toilet; you can sit down next to white folks on the toilet. That's no revolution. Revolution is based on land. Land is the basis of all independence. Land is the basis of f reedom, justice, and equality. The white man knows what a revolution is. He knows that the black revolution is world-wide in scope and in nature. The black revolution is sweeping Asia, sweeping Af rica, is rearing its head in Latin America. The Cuban Revolution -- that's a revolution. They overturned the system. Revolution is in Asia. Revolution is in Af rica. And the white man is screaming because he sees revolution in Latin America. How do you think he'll react to you when you learn what a real revolution is? You don't know what a revolution is. If you did, you wouldn't use that word
A revolution is bloody. Revolution is hostile. Revolution knows no compromise Revolution overturns and destroys everything that gets in its way. And you, sitting around here like a knot on the wall, saying " I'm going to love these folks no matter how much they hate me No, you need a revolution Whoever heard of a revolution here they lock arms, as reverend Cleage was pointing out beautif ully, singing"We Shall Overcome"? Just tell me. You dont do that in a revolution. You don't do any sing ing; you're too busy sw ing ing It's based on la nd a revolutionary wants la nd so he can set up his own nation, an independent nation These Negroes arent asking nation. Theyre trying to crawl back on the plantation When you want a nation, that' s called nationa lism. When the white man became involved in a revolution in this country aga inst Eng land, what was it for? He wanted this land so he could set up another white nation That's white nationalism. The American Revolution was white nationalism the french revolution was white nationalism. The Russian Revolution too - yes, it was - white nationalism. You dont think so? Why [do] you think Khrushchev and Mao cant get their heads together White nationa lism. All the revolutions that' s going on in Asia and Af rica today are based on what? Black nationalism a revolutionary is a black nationalist He wants a nation. I was reading some beautif ul words by Reverend Cleage pointing out why he couldn't get together with someone else here in the city because all of them were afraid of being identif ied with black nationa lism. If you're af raid of black nationalism, you' re afraid of revolution. and if you love revolution you love black nationa lism To understand this, you have to go back to what [the] young brother here referred to as the house Negro and the field Negro-- back during slavery. There was two kinds of slaves. There was the house Negro and the field Negro. The house Negroes they lived in the house with master they dressed pretty good, they ate good cause they ate his food --what he left. They lived in the attic or the basement but still they lived near the master; and they loved their master more than the maste loved himself. They would give their life to save the master's house quicker than the master would. The house Negro, if the master said, We got a good house here , the house Negro would say, Yeah, we got a good house here. Whenever the master said"we, he said"we. That,'s how you can tell a house Negro If the master's house caught on fire the house Negro would fight harder to put the blaze out than the master would. If the master got sick the house Negro would say, What's the matter boss we sick? We sick He identif ied himself with his master more than his master identif ied with himself. And if you came to the house Negro and said "Lets run away let's escape, let's separate, the house Negro would look at you and say "Man, you crazy. What you mean, separate? Where is there a better house than this? where can i wear better clothes than this? where can i eat better food than this? That was that house Negro. In those days he was called ahouse nigger. And thats what we call him today because we've still got some house niggers running around here
A revolution is bloody. Revolution is hostile. Revolution knows no compromise. Revolution overturns and destroys everything that gets in its way. And you, sitting around here like a knot on the wall, saying, "I'm going to love these folks no matter how much they hate me." No, you need a revolution. Whoever heard of a revolution where they lock arms, as Reverend Cleage was pointing out beautifully, singing "We Shall Overcome"? Just tell me. You don't do that in a revolution. You don't do any singing; you're too busy swinging. It's based on land. A revolutionary wants la nd so he can set up his own nation, an independent nation. These Negroes aren't asking for no nation. They're trying to crawl back on the plantation. When you want a nation, that's called nationalism. When the white man became involved in a revolution in this country against England, what was it for? He wanted this land so he could set up another white nation. That's white nationalism. The American Revolution was white nationalism. The French Revolution was white nationalism. The Russian Revolution too -- yes, it was -- white nationalism. You don't think so? Why [do] you think Khrushchev and Mao can't get their heads together? White nationalism. All the revolutions that's going on in Asia and Af rica today are based on what? Black nationalism. A revolutionary is a black nationalist. He wants a nation. I was reading some beautiful words by Reverend Cleage, pointing out why he couldn't get together with someone else here in the city because all of them were afraid of being identified with black nationalism. If you're af raid of black nationalism, you're af raid of revolution. And if you love revolution, you love black nationalism. To understand this, you have to go back to what [the] young brother here referred to as the house Negro and the field Negro -- back during slavery. There was two kinds of slaves. There was the house Negro and the field Negro. The house Negroes - they lived in the house with master, they dressed pretty good, they ate good 'cause they ate his food -- what he lef t. They lived in the attic or the basement, but still they lived near the master; and they loved their master more than the master loved himself . They would give their life to save the master's house quicker than the master would. The house Negro, if the master said, "We got a good house here," the house Negro would say, "Yeah, we got a good house here." Whenever the master said "we," he said "we." That's how you can tell a house Negro. If the master's house caught on fire, the house Negro would fight harder to put the blaze out than the master would. If the master got sick, the house Negro would say, "What's the matter, boss, we sick?" We sick! He identified himself with his master more than his master identified with himself . And if you came to the house Negro and said, "Let's run away, let's escape, let's separate," the house Negro would look at you and say, "Man, you crazy. What you mean, separate? Where is there a better house than this? Where can I wear better clothes than this? Where can I eat better food than this?" That was that house Negro. In those days he was called a "house nigger." And that's what we call him today, because we've still got some house niggers running around here