The Autobiography of Malcolm X

by Malcolm X

  I liked all of them, too. But I didn’t want to leave Wilfred. I looked up to and admired my big brother. I didn’t want to leave Hilda, who was like my second mother. Or Philbert; even in our fighting, there was a feeling of brotherly union. Or Reginald, especially, who was weak with his hernia condition, and who looked up to me as his big brother who looked out for him, as I looked up to Wilfred. And I had nothing, either, against the babies, Yvonne, Wesley, and Robert.

  As my mother talked to herself more and more, she gradually became less responsive to us. And less responsible. The house became less tidy. We began to be more unkempt. And usually, now, Hilda cooked.

  We children watched our anchor giving way. It was something terrible that you couldn’t get your hands on, yet you couldn’t get away from. It was a sensing that something bad was going to happen. We younger ones leaned more and more heavily on the relative strength of Wilfred and Hilda, who were the oldest.

  When finally I was sent to the Gohannas’ home, at least in a surface way I was glad. I remember that when I left home with the state man, my mother said one thing: “Don’t let them feed him any pig.”

  It was better, in a lot of ways, at the Gohannas’. Big Boy and I shared his room together, and we hit it off nicely. He just wasn’t the same as my blood brothers. The Gohannases were very religious people. Big Boy and I attended church with them. They were sanctified Holy Rollers now. The preachers and congregations jumped even higher and shouted even louder than the Baptists I had known. They sang at the top of their lungs, and swayed back and forth and cried and moaned and beat on tambourines and chanted. It was spooky, with ghosts and spirituals and “ha’nts” seeming to be in the very atmosphere when finally we all came out of the church, going back home.

  The Gohannases and Mrs. Adcock loved to go fishing, and some Saturdays Big Boy and I would go along. I had changed schools now, to Lansing’s West Junior High School. It was right in the heart of the Negro community, and a few white kids were there, but Big Boy didn’t mix much with any of our schoolmates, and I didn’t either. And when we went fishing, neither he nor I liked the idea of just sitting and waiting for the fish to jerk the cork under the water—or make the tight line quiver, when we fished that way. I figured there should be some smarter way to get the fish—though we never discovered what it might be.

  Mr. Gohannas was close cronies with some other men who, some Saturdays, would take me and Big Boy with them hunting rabbits. I had my father’s .22 caliber rifle; my mother had said it was all right for me to take it with me. The old men had a set rabbit-hunting strategy that they had always used. Usually when a dog jumps a rabbit, and the rabbit gets away, that rabbit will always somehow instinctively run in a circle and return sooner or later past the very spot where he originally was jumped. Well, the old men would just sit and wait in hiding somewhere for the rabbit to come back, then get their shots at him. I got to thinking about it, and finally I thought of a plan. I would separate from them and Big Boy and I would go to a point where I figured that the rabbit, returning, would have to pass me first.

  It worked like magic. I began to get three and four rabbits before they got one. The astonishing thing was that none of the old men ever figured out why. They outdid themselves exclaiming what a sure shot I was. I was about twelve, then. All I had done was to improve on their strategy, and it was the beginning of a very important lesson in life—that anytime you find someone more successful than you are, especially when you’re both engaged in the same business—you know they’re doing something that you aren’t.

  I would return home to visit fairly often. Sometimes Big Boy and one or another, or both, of the Gohannases would go with me—sometimes not. I would be glad when some of them did go, because it made the ordeal easier.

  Soon the state people were making plans to take over all of my mother’s children. She talked to herself nearly all of the time now, and there was a crowd of new white people entering the picture—always asking questions. They would even visit me at the Gohannas’. They would ask me questions out on the porch, or sitting out in their cars.

  Eventually my mother suffered a complete breakdown, and the court orders were finally signed. They took her to the State Mental Hospital at Kalamazoo.

  It was seventy-some miles from Lansing, about an hour and a half on the bus. A Judge McClellan in Lansing had authority over me and all of my brothers and sisters. We were “state children,” court wards; he had the full say-so over us. A white man in charge of a black man’s children! Nothing but legal, modern slavery—however kindly intentioned.

  —

  My mother remained in the same hospital at Kalamazoo for about twenty-six years. Later, when I was still growing up in Michigan, I would go to visit her every so often. Nothing that I can imagine could have moved me as deeply as seeing her pitiful state. In 1963, we got my mother out of the hospital, and she now lives there in Lansing with Philbert and his family.

  It was so much worse than if it had been a physical sickness, for which a cause might be known, medicine given, a cure effected. Every time I visited her, when finally they led her—a case, a number—back inside from where we had been sitting together, I felt worse.

  My last visit, when I knew I would never come to see her again—there—was in 1952. I was twenty-seven. My brother Philbert had told me that on his last visit, she had recognized him somewhat. “In spots,” he said.

  But she didn’t recognize me at all.

  She stared at me. She didn’t know who I was.

  Her mind, when I tried to talk, to reach her, was somewhere else. I asked, “Mama, do you know what day it is?”

  She said, staring, “All the people have gone.”

  I can’t describe how I felt. The woman who had brought me into the world, and nursed me, and advised me, and chastised me, and loved me, didn’t know me. It was as if I was trying to walk up the side of a hill of feathers. I looked at her. I listened to her “talk.” But there was nothing I could do.

  I truly believe that if ever a state social agency destroyed a family, it destroyed ours. We wanted and tried to stay together. Our home didn’t have to be destroyed. But the Welfare, the courts, and their doctor, gave us the one-two-three punch. And ours was not the only case of this kind.

  I knew I wouldn’t be back to see my mother again because it could make me a very vicious and dangerous person—knowing how they had looked at us as numbers and as a case in their book, not as human beings. And knowing that my mother in there was a statistic that didn’t have to be, that existed because of a society’s failure, hypocrisy, greed, and lack of mercy and compassion. Hence I have no mercy or compassion in me for a society that will crush people, and then penalize them for not being able to stand up under the weight.

  I have rarely talked to anyone about my mother, for I believe that I am capable of killing a person, without hesitation, who happened to make the wrong kind of remark about my mother. So I purposely don’t make any opening for some fool to step into.

  Back then when our family was destroyed, in 1937, Wilfred and Hilda were old enough so that the state let them stay on their own in the big four-room house that my father had built. Philbert was placed with another family in Lansing, a Mrs. Hackett, while Reginald and Wesley went to live with a family called Williams, who were friends of my mother’s. And Yvonne and Robert went to live with a West Indian family named McGuire.

  Separated though we were, all of us maintained fairly close touch around Lansing—in school and out—whenever we could get together. Despite the artificially created separation and distance between us, we still remained very close in our feelings toward each other.

  CHAPTER 2

  MASCOT

  On June twenty-seventh of that year, nineteen thirty-seven, Joe Louis knocked out James J. Braddock to become the heavyweight champion of the world. And all the Negroes in Lansing, like Negroes everywhere, went wildly happy with the greatest celebration of race pride our generation had ever known. Every Negro boy
old enough to walk wanted to be the next Brown Bomber. My brother Philbert, who had already become a pretty good boxer in school, was no exception. (I was trying to play basketball. I was gangling and tall, but I wasn’t very good at it—too awkward.) In the fall of that year, Philbert entered the amateur bouts that were held in Lansing’s Prudden Auditorium.

  He did well, surviving the increasingly tough eliminations. I would go down to the gym and watch him train. It was very exciting. Perhaps without realizing it I became secretly envious; for one thing, I know I could not help seeing some of my younger brother Reginald’s lifelong admiration for me getting siphoned off to Philbert.

  People praised Philbert as a natural boxer. I figured that since we belonged to the same family, maybe I would become one, too. So I put myself in the ring. I think I was thirteen when I signed up for my first bout, but my height and raw-boned frame let me get away with claiming that I was sixteen, the minimum age—and my weight of about 128 pounds got me classified as a bantamweight.

  They matched me with a white boy, a novice like myself, named Bill Peterson. I’ll never forget him. When our turn in the next amateur bouts came up, all of my brothers and sisters were there watching, along with just about everyone else I knew in town. They were there not so much because of me but because of Philbert, who had begun to build up a pretty good following, and they wanted to see how his brother would do.

  I walked down the aisle between the people thronging the rows of seats, and climbed in the ring. Bill Peterson and I were introduced, and then the referee called us together and mumbled all of that stuff about fighting fair and breaking clean. Then the bell rang and we came out of our corners. I knew I was scared, but I didn’t know, as Bill Peterson told me later on, that he was scared of me, too. He was so scared I was going to hurt him that he knocked me down fifty times if he did once.

  He did such a job on my reputation in the Negro neighborhood that I practically went into hiding. A Negro just can’t be whipped by somebody white and return with his head up to the neighborhood, especially in those days, when sports and, to a lesser extent show business, were the only fields open to Negroes, and when the ring was the only place a Negro could whip a white man and not be lynched. When I did show my face again, the Negroes I knew rode me so badly I knew I had to do something.

  But the worst of my humiliations was my younger brother Reginald’s attitude: he simply never mentioned the fight. It was the way he looked at me—and avoided looking at me. So I went back to the gym, and I trained—hard. I beat bags and skipped rope and grunted and sweated all over the place. And finally I signed up to fight Bill Peterson again. This time, the bouts were held in his hometown of Alma, Michigan.

  The only thing better about the rematch was that hardly anyone I knew was there to see it; I was particularly grateful for Reginald’s absence. The moment the bell rang, I saw a fist, then the canvas coming up, and ten seconds later the referee was saying “Ten!” over me. It was probably the shortest “fight” in history. I lay there listening to the full count, but I couldn’t move. To tell the truth, I’m not sure I wanted to move.

  That white boy was the beginning and the end of my fight career. A lot of times in these later years since I became a Muslim, I’ve thought back to that fight and reflected that it was Allah’s work to stop me: I might have wound up punchy.

  Not long after this, I came into a classroom with my hat on. I did it deliberately. The teacher, who was white, ordered me to keep the hat on, and to walk around and around the room until he told me to stop. “That way,” he said, “everyone can see you. Meanwhile, we’ll go on with class for those who are here to learn something.”

  I was still walking around when he got up from his desk and turned to the blackboard to write something on it. Everyone in the classroom was looking when, at this moment, I passed behind his desk, snatched up a thumbtack and deposited it in his chair. When he turned to sit back down, I was far from the scene of the crime, circling around the rear of the room. Then he hit the tack, and I heard him holler and caught a glimpse of him spraddling up as I disappeared through the door.

  With my deportment record, I wasn’t really shocked when the decision came that I had been expelled.

  I guess I must have had some vague idea that if I didn’t have to go to school, I’d be allowed to stay on with the Gohannases’ and wander around town, or maybe get a job if I wanted one for pocket money. But I got rocked on my heels when a state man whom I hadn’t seen before came and got me at the Gohannases’ and took me down to court.

  They told me I was going to go to a reform school. I was still thirteen years old.

  But first I was going to the detention home. It was in Mason, Michigan, about twelve miles from Lansing. The detention home was where all the “bad” boys and girls from Ingham County were held, on their way to reform school—waiting for their hearings.

  The white state man was a Mr. Maynard Allen. He was nicer to me than most of the state Welfare people had been. He even had consoling words for the Gohannases and Mrs. Adcock and Big Boy; all of them were crying. But I wasn’t. With the few clothes I owned stuffed into a box, we rode in his car to Mason. He talked as he drove along, saying that my school marks showed that if I would just straighten up, I could make something of myself. He said that reform school had the wrong reputation; he talked about what the word “reform” meant—to change and become better. He said the school was really a place where boys like me could have time to see their mistakes and start a new life and become somebody everyone would be proud of. And he told me that the lady in charge of the detention home, a Mrs. Swerlin, and her husband were very good people.

  They were good people. Mrs. Swerlin was bigger than her husband, I remember, a big, buxom, robust, laughing woman, and Mr. Swerlin was thin, with black hair, and a black mustache and a red face, quiet and polite, even to me.

  They liked me right away, too. Mrs. Swerlin showed me to my room, my own room—the first in my life. It was in one of those huge dormitory-like buildings where kids in detention were kept in those days—and still are in most places. I discovered next, with surprise, that I was allowed to eat with the Swerlins. It was the first time I’d eaten with white people—at least with grown white people—since the Seventh Day Adventist country meetings. It wasn’t my own exclusive privilege, of course. Except for the very troublesome boys and girls at the detention home, who were kept locked up—those who had run away and been caught and brought back, or something like that—all of us ate with the Swerlins sitting at the head of the long tables.

  They had a white cook-helper, I recall—Lucille Lathrop. (It amazes me how these names come back, from a time I haven’t thought about for more than twenty years.) Lucille treated me well, too. Her husband’s name was Duane Lathrop. He worked somewhere else, but he stayed there at the detention home on the weekends with Lucille.

  I noticed again how white people smelled different from us, and how their food tasted different, not seasoned like Negro cooking. I began to sweep and mop and dust around in the Swerlins’ house, as I had done with Big Boy at the Gohannases’.

  They all liked my attitude, and it was out of their liking for me that I soon became accepted by them—as a mascot, I know now. They would talk about anything and everything with me standing right there hearing them, the same way people would talk freely in front of a pet canary. They would even talk about me, or about “niggers,” as though I wasn’t there, as if I wouldn’t understand what the word meant. A hundred times a day, they used the word “nigger.” I suppose that in their own minds, they meant no harm; in fact they probably meant well. It was the same with the cook, Lucille, and her husband, Duane. I remember one day when Mr. Swerlin, as nice as he was, came in from Lansing, where he had been through the Negro section, and said to Mrs. Swerlin right in front of me, “I just can’t see how those niggers can be so happy and be so poor.” He talked about how they lived in shacks, but had those big, shining cars out front.

  And Mrs.
Swerlin said, me standing right there, “Niggers are just that way….” That scene always stayed with me.

  It was the same with the other white people, most of them local politicians, when they would come visiting the Swerlins. One of their favorite parlor topics was “niggers.” One of them was the judge who was in charge of me in Lansing. He was a close friend of the Swerlins. He would ask about me when he came, and they would call me in, and he would look me up and down, his expression approving, like he was examining a fine colt, or a pedigreed pup. I knew they must have told him how I acted and how I worked.

  What I am trying to say is that it just never dawned upon them that I could understand, that I wasn’t a pet, but a human being. They didn’t give me credit for having the same sensitivity, intellect, and understanding that they would have been ready and willing to recognize in a white boy in my position. But it has historically been the case with white people, in their regard for black people, that even though we might be with them, we weren’t considered of them. Even though they appeared to have opened the door, it was still closed. Thus they never did really see me.

  This is the sort of kindly condescension which I try to clarify today, to these integration-hungry Negroes, about their “liberal” white friends, these so-called “good white people”—most of them anyway. I don’t care how nice one is to you; the thing you must always remember is that almost never does he really see you as he sees himself, as he sees his own kind. He may stand with you through thin, but not thick; when the chips are down, you’ll find that as fixed in him as his bone structure is his sometimes subconscious conviction that he’s better than anybody black.

  But I was no more than vaguely aware of anything like that in my detention-home years. I did my little chores around the house, and everything was fine. And each weekend, they didn’t mind my catching a ride over to Lansing for the afternoon or evening. If I wasn’t old enough, I sure was big enough by then, and nobody ever questioned my hanging out, even at night, in the streets of the Negro section.