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The book and Malcolm X’s life have inspired numerous film adaptations, most famously Spike Lee’s 1992 film Malcolm X starring Denzel Washington.
Malcolm X’s politics also earned him the ire of the FBI, who conducted surveillance of him from his time in prison until his death. J. Edgar Hoover even told the agency’s New York office to “do something about Malcolm X.”
While in prison for robbery from 1946 to 1952, he underwent a conversion that eventually led him to join the Nation of Islam, an African American movement that combined elements of Islam with black nationalism. His decision to join the Nation also was influenced by discussions with his brother Reginald, who had become a member in Detroit and who was incarcerated with Malcolm in the Norfolk Prison Colony in Massachusetts in 1948. Malcolm quit smoking and gambling and refused to eat pork in keeping with the Nation’s dietary restrictions. In order to educate himself, he spent long hours reading books in the prison library, even memorizing a dictionary. He also sharpened his forensic skills by participating in debate classes. Following Nation tradition, he replaced his surname, “Little,” with an “X,” a custom among Nation of Islam followers who considered their family names to have originated with white slaveholders.
After his release from prison Malcolm helped to lead the Nation of Islam during the period of its greatest growth and influence. He met Elijah Muhammad in Chicago in 1952 and then began organizing temples for the Nation in New York, Philadelphia, and Boston and in cities in the South. He founded the Nation’s newspaper, Muhammad Speaks , which he printed in the basement of his home, and initiated the practice of requiring every male member of the Nation to sell an assigned number of newspapers on the street as a recruiting and fund-raising technique. He also articulated the Nation’s racial doctrines on the inherent evil of whites and the natural superiority of blacks.
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3.5 Finally, the author claims that the Court’s rejection of the elders’ evidence on the Aboriginal family kinship structure amounts to a violation of article 23, paragraph 1, since this shows that the Aboriginal family unit was not afforded any kind of protection in the proceedings. In this connection, the author states that he and his family had attempted to accept a European woman into their family, and not vice versa.
4.1 In February 1995, the State party submitted its observations on the admissibility of the communication. The State party requests the Committee to ensure that its decision concerning the communication will not contain any material identifying the author and his ex-wife, in order to protect their three children.