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Nothing was going to stop Malcom X from defeating discrimination and racism. He dedicated his whole life to achieving this goal  after he was released from prison. He had robbed a person and held him at gunpoint as well as having other reports of thievery. Malcom X stated in this interview that he does not encourage violence but he does think that blacks should go to any means necessary in order to defend themselves since its been proven the government cannot and will not protect African Americans. This interview gave me and will give anyone a better understanding of Malcom X's objectives and methods which can lead to a better insight in his mind whilst reading his autobiography. This can make people connect the dots on why he did certain things and with what exigence.
We can learn much about why people act the way they do from this. We can learn that violence may be forced into society when people dont get what they want. In a historical sense we can learn that if demand is not met, violence may be the only reasonable option in order to satisfy a group of people (in this case Blacks). We can also learn that different time periods provoke different actions. In our case, I think its safe to say that during the early 20th century there was much discrimination and racism which lead to much conflict between blacks and whites.

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Malcolm X  interview  (1965), 1 month before his assassination

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I read the "autobiography and Malcolm X" which takes place roughly around the 1950's. It is important to note that around this time there was much discrimination and there was much racism regardless of the abolishment of slavery that happened 100 years prior. Blacks worked the same work for less money and were essentially at a great disadvantage at about everything during this time period. Malcom X's goal was the eliminate this as much as possible and to make Blacks equal to white as best he could. Malcom X decided to write this book because he wanted to share his story, the reason why he did what he did and to show the world that anything is possible. The intended audience is for people interested in the massive inequality between blacks and whites during the mid 20th century because Malcom X wants to make his experiences and perspective on things very clear. All of this influences our understanding of the book because the reader gets to understand and look into Malcom X's mind rather then just read about his life.

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The National Memorial for Peace and Justice documents the era of racial terror lynchings between 1877 and 1950. Racially motivated violence and lynchings continued after 1950, often targeting civil rights leaders and Black people whose success challenged white supremacy.

On April 29, 2019, EJI dedicated a monument at the Peace and Justice Memorial Center in Montgomery, Alabama. It is inscribed with the names of 24 men, women, and children killed in racially motivated attacks during the 1950s, including well-known individuals such as Emmett Till and Harry and Henriette Moore, as well as lesser known victims like Hilliard Brooks Jr.

On August 13, 1950, 22-year-old Hilliard Brooks Jr. was murdered on a Montgomery bus after he was accused of "creating a disturbance." According to some reports, Mr. Brooks merely refused the bus driver's order to exit and enter through the rear of the bus as Jim Crow custom dictated. The driver called police and a white officer fatally shot the unarmed Black man and wounded two bystanders. Mr. Brooks left behind a pregnant wife and several young children. Though multiple eyewitnesses reported that the shooting was unnecessary, the officer faced no charges. Outrage over Mr. Brooks's death helped set the stage for the Montgomery Bus Boycott.

The deaths of the 24 people memorialized at the Peace and Justice Memorial Center sparked protests and activism that fueled more than a decade of social change. EJI remembers them for their leadership, their humanity, and their critical role in a long and continuing struggle.

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The National Memorial for Peace and Justice documents the era of racial terror lynchings between 1877 and 1950. Racially motivated violence and lynchings continued after 1950, often targeting civil rights leaders and Black people whose success challenged white supremacy. On April 29, 2019, EJI dedicated a monument at the Peace and Justice Memorial Center in Montgomery, Alabama.

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Malcom X's main message and focus in his book is how racism against black people severely dehumanizes them and its extremely immoral. This is a photograph of the Robert E Lee statue in Richmond. He was a confederate that was racist against blacks and we see the Black Lives Matter movement vandalize this statue to show society they do not support racist or discrimination no matter what achievements these people had. This is important to my book (Autobiography of Malcom X) because he urged Blacks to stand for themselves by "any means necessary" and this is exactly what Malcom X would have wanted to see if he was still alive. What we can learn from this in a broad sense is that people will never give up in what they believe in until their goal is successful. Even through the worlds most racist years, Blacks still fought back for what they believe in and stood up for their civil rights which they deserve.

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Malcom X's life goal was to dissipate discrimination and racism and he would do this by any means necessary. This poem was written by Harryette Mullen and she talks about how bad African American discrimination is. The poem talks about how everything is different when your black, for example, a ticket "does not guarantee that we will honor your reservations" (Mullen) and essentially how everyone black is treated with excruciating disrespect and as backup humans. This is important and relevant to the Autobiography of Malcom X and essentially his life as a whole. Because this poem is practically the exigence to his life purpose, to remove discrimination and to dissipate racism as much as possible.
We can learn much through Mullens poetic piece. People can learn that people as a whole will fight for what they want in many different ways. Not just in real combat as assumed by most, but also through literature more specifically literature. This can be much more effective when trying to change something about society than vandalization or violence.

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We are not responsible for your lost or stolen relatives.

We cannot guarantee your safety if you disobey our instructions.

We do not endorse the causes or claims of people begging for handouts.

We reserve the right to refuse service to anyone.

Your ticket does not guarantee that we will honor your reservations.

In order to facilitate our procedures, please limit your carrying on.

Before taking off, please extinguish all smoldering resentments.

If you cannot understand English, you will be moved out of the way.

In the event of a loss, you'd better look out for yourself.

Your insurance was cancelled because we can no longer handle

your frightful claims. Our handlers lost your luggage and we

are unable to find the key to your legal case.

You were detained for interrogation because you fit the profile.

You are not presumed to be innocent if the police

have reason to suspect you are carrying a concealed wallet.

It's not our fault you were born wearing a gang color.

It is not our obligation to inform you of your rights.

Step aside, please, while our officer inspects your bad attitude.

You have no rights we are bound to respect.

Please remain calm, or we can't be held responsible

Harryette Mullen, "We Are Not Responsible" from Sleeping With The Dictionary. Copyright © 2002 by Harryette Mullen. Reprinted by permission of University of California Press.

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We Are Not Responsible by Harryette Mullen | Poetry Foundation

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We are not responsible for your lost or stolen relatives. We cannot guarantee your safety if you disobey our instructions. We do not endorse the causes or claims of people begging for handouts. We reserve the right to refuse service to anyone. Your ticket does not guarantee that we will honor your reservations.

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Malcom X shares many similarities with Martin Luther King Junior. More specifically there are many parallels in the "Autobiography of Malcolm X" as with MLK's life. MLK was a very famous civil rights activist as well as a leader for African Americans during their time of oppression. He devoted his life to dilute discrimination and racism and its safe he say he made an incredible impact on society with his work. MLK relates to my book because he shared the same goals as Malcom X but went down a slightly different path in his life.
We can learn much through exploring the experiences of MLK and comparing them to the experiences of Malcom X as well as the result of these experiences. MLK had a very happy and normal childhood compared to Malcom X's childhood where he committed multiple crimes. MLK emphasized non-violence protests throughout his life whilst Malcom X said that blacks need to hold their ground by "any means necessary", implying that sometimes violence was acceptable. We can learn about how these two very similar figures have differences due to different experiences in their lifes which leads to different personal views.

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Martin Luther King, Jr. (born January 15, 1929, Atlanta, Georgia, U.S.-died April 4, 1968, Memphis, Tennessee) Baptist minister and social activist who led the civil rights movement in the United States from the mid-1950s until his death by assassination in 1968. His leadership was fundamental to that movement's success in ending the legal segregation of African Americans in the South and other parts of the United States. King rose to national prominence as head of the Southern Christian Leadership Conference, which promoted nonviolent tactics, such as the massive March on Washington (1963), to achieve civil rights. He was awarded the Nobel Peace Prize in 1964.

Early years

King came from a comfortable middle-class family steeped in the tradition of the Southern Black ministry: both his father and maternal grandfather were Baptist preachers. His parents were college-educated, and King's father had succeeded his father-in-law as pastor of the prestigious Ebenezer Baptist Church in Atlanta. The family lived on Auburn Avenue, otherwise known as "Sweet Auburn," the bustling "Black Wall Street," home to some of the country's largest and most prosperous Black businesses and Black churches in the years before the civil rights movement. Young Martin received a solid education and grew up in a loving extended family.

This secure upbringing, however, did not prevent King from experiencing the prejudices then common in the South. He never forgot the time when, at about age six, one of his white playmates announced that his parents would no longer allow him to play with King, because the children were now attending segregated schools. Dearest to King in these early years was his maternal grandmother, whose death in 1941 left him shaken and unstable. Upset because he had learned of her fatal heart attack while attending a parade without his parents' permission, the 12-year-old King attempted suicide by jumping from a second-story window.

In 1944, at age 15, King entered Morehouse College in Atlanta under a special wartime program intended to boost enrollment by admitting promising high-school students like King. Before beginning college, however, King spent the summer on a tobacco farm in Connecticut; it was his first extended stay away from home and his first substantial experience of race relations outside the segregated South. He was shocked by how peacefully the races mixed in the North. "Negroes and whites go [to] the same church," he noted in a letter to his parents. "I never [thought] that a person of my race could eat anywhere." This summer experience in the North only deepened King's growing hatred of racial segregation.

At Morehouse, King favoured studies in medicine and law, but these were eclipsed in his senior year by a decision to enter the ministry, as his father had urged. King's mentor at Morehouse was the college president, Benjamin Mays, a social gospel activist whose rich oratory and progressive ideas had left an indelible imprint on King's father. Committed to fighting racial inequality, Mays accused the African American community of complacency in the face of oppression, and he prodded the Black church into social action by criticizing its emphasis on the hereafter instead of the here and now; it was a call to service that was not lost on the teenage King. He graduated from Morehouse in 1948.

King spent the next three years at Crozer Theological Seminary in Chester, Pennsylvania, where he became acquainted with Mohandas Gandhi's philosophy of nonviolence as well as with the thought of contemporary Protestant theologians. He earned a bachelor of divinity degree in 1951. Renowned for his oratorical skills, King was elected president of Crozer's student body, which was composed almost exclusively of white students. As a professor at Crozer wrote in a letter of recommendation for King, "The fact that with our student body largely Southern in constitution a colored man should be elected to and be popular [in] such a position is in itself no mean recommendation." From Crozer, King went to Boston University, where, in seeking a firm foundation for his own theological and ethical inclinations, he studied man's relationship to God and received a doctorate (1955) for a dissertation titled "A Comparison of the Conceptions of God in the Thinking of Paul Tillich and Henry Nelson Wieman."

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Martin Luther King, Jr. | Biography, Speeches, Facts, & Assassination

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Martin Luther King, Jr., a visionary leader and advocate for equality, spearheaded the civil rights movement in America through nonviolent protests, inspiring lasting change and leaving an enduring legacy.

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Order 9066 was an order to "evacuation of all persons deemed a threat to national security from the West Coast to relocation centers further inland." In other words, everyone that was Japanese was sent to concentration camps after the pearl harbor bombing because the Japanese bombed them and they were deemed as national threats. This clearly is a racist action, judging someone by the way they look and their heritage and theres nothing they can do about it. This relates much with Malcoms X's time period where the majority of whites were racist towards blacks due to the way they looked and their heritage even though they could do nothing about it.

Very similarly to the non-fiction connection, we can not only learn about how different experiences lead to different results, but we can learn about how similar experiences can unite people. American society thought the same of both Blacks and Japanese people during that time period. Both of these races were heavily discriminated against and both of these races fought in order to gain their right freedom. Fred Koromatsu was an activist that used many of the same strategies as Malcom X when he was advocating for the Japanese people since both of these people were suffering from the same experiances.

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Issued by President Franklin Roosevelt on February 19, 1942, this order authorized the forced removal of all persons deemed a threat to national security from the West Coast to "relocation centers" further inland - resulting in the incarceration of Japanese Americans.

Between 1861 and 1940, approximately 275,000 Japanese immigrated to Hawaii and the mainland United States, the majority arriving between 1898 and 1924, when quotas were adopted that ended Asian immigration. Many worked in Hawaiian sugarcane fields as contract laborers. After their contracts expired, a small number remained and opened up shops. Other Japanese immigrants settled on the West Coast of mainland United States, cultivating marginal farmlands and fruit orchards, fishing, and operating small businesses. Their efforts yielded impressive results. Japanese Americans controlled less than 4 percent of California's farmland in 1940, but they produced more than 10 percent of the total value of the state's farm resources.

As was the case with other immigrant groups, Japanese Americans settled in ethnic neighborhoods and established schools, houses of worship, and economic and cultural institutions. Ethnic concentration was further increased by real estate agents who would not sell properties to Japanese Americans outside of existing Japanese American enclaves and by a 1913 act passed by the California Assembly restricting land ownership to those eligible to be citizens. In 1922, the U.S. Supreme Court, in Ozawa v. United States, upheld the government's right to deny U.S. citizenship to Japanese immigrants.

On December 7, 1941, the Empire of Japan attacked the United States at the Pearl Harbor Naval Base in Hawaii. The attack launched a rash of fear about national security, especially on the West Coast. This combined with economic competition, distrust over cultural separateness, and long-standing anti-Asian racism turned into disaster for Japanese Americans.

Lobbyists from western states, many representing competing economic interests or nativist groups, pressured Congress and the President to remove persons of Japanese descent from the west coast, both foreign born ( issei - meaning "first generation" of Japanese in the U.S.) and American citizens ( nisei - the second generation of Japanese in America, U.S. citizens by birthright.) During congressional committee hearings, Department of Justice representatives raised constitutional and ethical objections to the proposal, so the U.S. Army carried out the task instead.

The West Coast was divided into military zones, and on February 19, 1942, President Franklin D. Roosevelt issued Executive Order 9066 that authorized military commanders to exclude civilians from military areas. Although the language of the order did not specify any ethnic group, Lieutenant General John L. DeWitt of the Western Defense Command proceeded to announce curfews that included only Japanese Americans.

General DeWitt first encouraged voluntary evacuation by Japanese Americans from a limited number of areas. About seven percent of the total Japanese American population in these areas complied. Then on March 29, 1942, under the authority of Roosevelt's executive order, DeWitt issued Public Proclamation No. 4, which began the forced evacuation and detention of Japanese-American West Coast residents on a 48-hour notice. Only a few days prior to the proclamation, on March 21, Congress had passed Public Law 503, which made violation of Executive Order 9066 a misdemeanor punishable by up to one year in prison and a $5,000 fine.

In the next six months, approximately 122,000 men, women, and children were forcibly moved to "assembly centers." They were then evacuated to and confined in isolated, fenced, and guarded "relocation centers," also known as "internment camps." The 10 sites were in remote areas in six western states and Arkansas: Heart Mountain in Wyoming, Tule Lake and Manzanar in California, Topaz in Utah, Poston and Gila River in Arizona, Granada in Colorado, Minidoka in Idaho, and Jerome and Rowher in Arkansas.

Nearly 70,000 of the evacuees were American citizens. The government made no charges against them, nor could they appeal their incarceration. All lost personal liberties; most lost homes and property as well. Although several Japanese Americans challenged the government's actions in court cases, the Supreme Court upheld their legality. Nisei were nevertheless encouraged to serve in the armed forces, and some were also drafted. Altogether, more than 30,000 Japanese Americans served with distinction during World War II in segregated units.

For many years after the war, various individuals and groups sought compensation for those incarcerated. The speed of the "evacuation" forced many homeowners and businessmen to sell out quickly; total property loss is estimated at $1.3 billion, and net income loss at $2.7 billion (calculated in 1983 dollars based on a congressional commission investigation). The Japanese American Evacuation Claims Act of 1948, with amendments in 1951 and 1965, provided token payments for some property losses. More serious efforts to make amends took place in the early 1980s, when the congressionally established Commission on Wartime Relocation and Internment of Civilians held investigations and made recommendations. As a result, several bills were introduced in Congress from 1984 until 1988. In 1988, Public Law 100-383 acknowledged the injustice of the incarceration, apologized for it, and provided partial restitution - a $20,000 cash payment to each person who was incarcerated.

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Executive Order 9066: Resulting in Japanese-American Incarceration (1942)

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EnlargeDownload Link Citation: Executive Order 9066, February 19, 1942; General Records of the Unites States Government; Record Group 11; National Archives. View All Pages in the National Archives Catalog View Transcript Issued by President Franklin Roosevelt on February 19, 1942, this order authorized the forced removal of all persons deemed a threat to national security from the West Coast to "relocation centers" further inland - resulting in the incarceration of Japanese Americans.

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Mississippi by Nina Simone was a song written about how she is tired of being treated the way she was (she was a black women) that lived during mid 20th century. She sing about how nothing is good enough "Washing the windows- too slow", "picking cotton-too slow" etc and how she is fed up with this treatment and how she deserves to be like any other white women and to not be put at any disadvantage because she's black. This is important to the autobiography of Malcom X because both of these figures were eventually fed up with this treatment and decided to do something about it. Malcom X became a civil rights activist the gave speeches and was a leader, where Simone wrote and sang songs about her struggles.

I think that this greatly shapes our understanding of history. We get a better insight and see how people were using any resource they could to spread their message. Typically we think of civil rights activist as people that give speeches and lead marches etc, but we don't think about people doing their part in other ways such as music in this case. You think to yourself, how bad was it really that people were using everything they had to protest against something that was seen as normal by most white people. We get to see how opposed and disrespected blacks were in the American Society. These connections truly allows the reader to view this time period through a different lense.

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This song was first performed and recorded at Carnegie Hall in 1964, a turbulent year in the Civil Rights struggle.

The prominent repetition of the phrase "do it slow" in the refrain refers to political moderates encouraging the civil rights movement to move slowly, which Nina is ridiculing here.

The song was written in under an hour and recorded live at Carnegie Hall. It was later pressed into a single, which was banned in large portions of the country, ostensibly because of the word 'Goddam' in the title. Boxes of records were destroyed in some places. This is documented in the biopic What Happened, Miss Simone?

The release of Mississippi Goddam marked a point in Nina Simone's career where she became increasingly active in the civil rights movement and her professional career suffered, likely as a direct result.

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This song was first performed and recorded at Carnegie Hall in 1964, a turbulent year in the Civil Rights struggle. The prominent repetition of the phrase "do it slow" in the refrain refers to political moderates encouraging the civil rights movement to move slowly, which Nina is ridiculing here.