The Autobiography of Malcolm X: As Told to Alex Haley Read online

  Back in the big four-room house, there were many visitors for another week or so. They were good friends of the family, such as the Lyons from Mason, twelve miles away, and the Walkers, McGuires, Liscoes, the Greens, Randolphs, and the Turners, and others from Lansing, and a lot of people from other towns, whom I had seen at the Garvey meetings.

  We children adjusted more easily than our mother did. We couldn’t see, as clearly as she did, the trials that lay ahead. As the visitors tapered off, she became very concerned about collecting the two insurance policies that my father had always been proud he carried. He had always said that families should be protected in case of death. One policy apparently paid off without any problem—the smaller one. I don’t know the amount of it. I would imagine it was not more than a thousand dollars, and maybe half of that.

  But after that money came, and my mother had paid out a lot of it for the funeral and expenses, she began going into town and returning very upset. The company that had issued the bigger policy was balking at paying off. They were claiming that my father had committed suicide. Visitors came again, and there was bitter talk about white people: how could my father bash himself in the head, then get down across the streetcar tracks to be run over?

  So there we were. My mother was thirty-four years old now, with no husband, no provider or protector to take care of her eight children. But some kind of a family routine got going again. And for as long as the first insurance money lasted, we did all right.

  Wilfred, who was a pretty stable fellow, began to act older than his age. I think he had the sense to see, when the rest of us didn’t, what was in the wind for us. He quietly quit school and went to town in search of work. He took any kind of job he could find and he would come home, dog-tired, in the evenings, and give whatever he had made to my mother.

  Hilda, who always had been quiet, too, attended to the babies. Philbert and I didn’t contribute anything. We just fought all the time—each other at home, and then at school we would team up and fight white kids. Sometimes the fights would be racial in nature, but they might be about anything.

  Reginald came under my wing. Since he had grown out of the toddling stage, he and I had become very close. I suppose I enjoyed the fact that he was the little one, under me, who looked up to me.

  My mother began to buy on credit. My father had always been very strongly against credit. “Credit is the first step into debt and back into slavery,” he had always said. And then she went to work herself. She would go into Lansing and find different jobs—in housework, or sewing—for white people. They didn’t realize, usually, that she was a Negro. A lot of white people around there didn’t want Negroes in their houses.

  She would do fine until in some way or other it got to people who she was, whose widow she was. And then she would be let go. I remember how she used to come home crying, but trying to hide it, because she had lost a job that she needed so much.

  Once when one of us—I cannot remember which—had to go for something to where she was working, and the people saw us, and realized she was actually a Negro, she was fired on the pot, and she came home crying, this time not hiding it.

  When the state Welfare people began coming to our house, we would come from school sometimes and find them talking with our mother, asking a thousand questions. They acted and looked at her, and at us, and around in our house, in a way that had about it the feeling—at least for me—that we were not people. In their eyesight we were just things, that was all.

  My mother began to receive two checks—a Welfare check and, I believe, widow’s pension. The checks helped. But they weren’t enough, as many of us as there were. When they came, about the first of the month, one always was already owed in full, if not more, to the man at the grocery store. And, after that, the other one didn’t last long.

  We began to go swiftly downhill. The physical downhill wasn’t as quick as the psychological. My mother was, above everything else, a proud woman, and it took its toll on her that she was accepting charity. And her feelings were communicated to us.

  She would speak sharply to the man at the grocery store for padding the bill, telling him that she wasn’t ignorant, and he didn’t like that. She would talk back sharply to the state Welfare people, telling them that she was a grown woman, able to raise her children, that it wasn’t necessary for them to keep coming around so much, meddling in our lives. And they didn’t like that.

  But the monthly Welfare check was their pass. They acted as if they owned us, as if we were their private property. As much as my mother would have liked to, she couldn’t keep them out. She would get particularly incensed when they began insisting upon drawing us older children aside, one at a time, out on the porch or somewhere, and asking us questions, or telling us things—against our mother and against each other.

  We couldn’t understand why, if the state was willing to give us packages of meat, sacks of potatoes and fruit, and cans of all kinds of things, our mother obviously hated to accept. We really couldn’t understand. What I later understood was that my mother was making a desperate effort to preserve her pride—and ours.

  Pride was just about all we had to preserve, for by 1934, we really began to suffer. This was about the worst depression year, and no one we knew had enough to eat or live on. Some old family friends visited us now and then. At first they brought food. Though it was charity, my mother took it.

  Wilfred was working to help. My mother was working, when she could find any kind of job. In Lansing, there was a bakery where, for a nickel, a couple of us children would buy a tall flour sack of day-old bread and cookies, and then walk the two miles back out into the country to our house. Our mother knew, I guess, dozens of ways to cook things with bread and out of bread. Stewed tomatoes with bread, maybe that would be a meal. Something like French toast, if we had any eggs. Bread pudding, sometimes with raisins in it. If we got hold of some hamburger, it came to the table more bread than meat. The cookies that were always in the sack with the bread, we just gobbled down straight.

  But there were times when there wasn’t even a nickel and we would be so hungry we were dizzy. My mother would boil a big pot of dandelion greens, and we would eat that. I remember that some small-minded neighbor put it out, and children would tease us, that we ate “fried grass.” Sometimes, if we were lucky, we would have oatmeal or cornmeal mush three times a day. Or mush in the morning and cornbread at night.

  Philbert and I were grown up enough to quit fighting long enough to take the .22 caliber rifle that had been our father’s, and shoot rabbits that some white neighbors up or down the road would buy. I know now that they just did it to help us, because they, like everyone, shot their own rabbits. Sometimes, I remember, Philbert and I would take little Reginald along with us. He wasn’t very strong, but he was always so proud to be along. We would trap muskrats out in the little creek in back of our house. And we would lie quiet until unsuspecting bullfrogs appeared, and we would spear them, cut off their legs, and sell them for a nickel a pair to people who lived up and down the road. The whites seemed less restricted in their dietary tastes.

  Then, about in late 1934, I would guess, something began to happen. Some kind of psychological deterioration hit our family circle and began to eat away our pride. Perhaps it was the constant tangible evidence that we were destitute. We had known other families who had gone on relief. We had known without anyone in our home ever expressing it that we had felt prouder not to be at the depot where the free food was passed out. And, now, we were among them. At school, the “on relief” finger suddenly was pointed at us, too, and sometimes it was said aloud.

  It seemed that everything to eat in our house was stamped Not To Be Sold. All Welfare food bore this stamp to keep the recipients from selling it. It’s a wonder we didn’t come to think of Not To Be Sold as a brand name.

  Sometimes, instead of going home from school, I walked the two miles up the road into Lansing. I began drifting from store to store, hanging around outside where thin
gs like apples were displayed in boxes and barrels and baskets, and I would watch my chance and steal me a treat. You know what a treat was to me? Anything!

  Or I began to drop in about dinnertime at the home of some family that we knew. I knew that they knew exactly why I was there, but they never embarrassed me by letting on. They would invite me to stay for supper, and I would stuff myself.

  Especially, I liked to drop in and visit at the Gohannas’ home. They were nice, older people, and great churchgoers. I had watched them lead the jumping and shouting when my father preached. They had, living with them—they were raising him—a nephew whom everyone called “Big Boy,” and he and I got along fine. Also living with the Gohannases was old Mrs. Adcock, who went with them to church. She was always trying to help anybody she could, visiting anyone she heard was sick, carrying them something. She was the one who, years later, would tell me something that I remembered a long time: “Malcolm, there’s one thing I like about you. You’re no good, but you don’t try to hide it. You are not a hypocrite.”

  The more I began to stay away from home and visit people and steal from the stores, the more aggressive I became in my inclinations. I never wanted to wait for anything.

  I was growing up fast, physically more so than mentally. As I began to be recognized more around the town, I started to become aware of the peculiar attitude of white people toward me. I sensed that it had to do with my father. It was an adult version of what several white children had said at school, in hints, or sometimes in the open, which really expressed what their parents had said—that the Black Legion or the Klan had killed my father, and the insurance company had pulled a fast one in refusing to pay my mother the policy money.

  When I began to get caught stealing now and then, the state Welfare people began to focus on me when they came to our house. I can’t remember how I first became aware that they were talking of taking me away. What I first remember along that line was my mother raising a storm about being able to bring up her own children. She would whip me for stealing, and I would try to alarm the neighborhood with my yelling. One thing I have always been proud of is that I never raised my hand against my mother.

  In the summertime, at night, in addition to all the other things we did, some of us boys would slip out down the road, or across the pastures, and go “cooning” watermelons. White people always associated watermelons with Negroes, and they sometimes called Negroes “coons” among all the other names, and so stealing watermelons became “cooning” them. If white boys were doing it, it implied that they were only acting like Negroes. Whites have always hidden or justified all of the guilts they could by ridiculing or blaming Negroes.

  One Halloween night, I remember that a bunch of us were out tipping over those old country outhouses, and one old farmer—I guess he had tipped over enough in his day—had set a trap for us. Always, you sneak up from behind the outhouse, then you gang together and push it, to tip it over. This farmer had taken his outhouse off the hole, and set it just in front of the hole. Well, we came sneaking up in single file, in the darkness, and the two white boys in the lead fell down into the outhouse hole neck deep. They smelled so bad it was all we could stand to get them out, and that finished us all for that Halloween. I had just missed falling in myself. The whites were so used to taking the lead, this time it had really gotten them in the hole.

  Thus, in various ways, I learned various things. I picked strawberries, and though I can’t recall what I got per crate for picking, I remember that after working hard all one day, I wound up with about a dollar, which was a whole lot of money in those times. I was so hungry, I didn’t know what to do. I was walking away toward town with visions of buying something good to eat, and this older white boy I knew, Richard Dixon, came up and asked me if I wanted to match nickels. He had plenty of change for my dollar. In about a half hour, he had all the change back, including my dollar, and instead of going to town to buy something, I went home with nothing, and I was bitter. But that was nothing compared to what I felt when I found out later that he had cheated. There is a way that you can catch and hold the nickel and make it come up the way you want. This was my first lesson about gambling: if you see somebody winning all the time, he isn’t gambling, he’s cheating. Later on in life, if I were continuously losing in any gambling situation, I would watch very closely. It’s like the Negro in America seeing the white man win all the time. He’s a professional gambler; he has all the cards and the odds stacked on his side, and he has always dealt to our people from the bottom of the deck.

  About this time, my mother began to be visited by some Seventh Day Adventists who had moved into a house not too far down the road from us. They would talk to her for hours at a time, and leave booklets and leaflets and magazines for her to read. She read them, and Wilfred, who had started back to school after we had begun to get the relief food supplies, also read a lot. His head was forever in some book.

  Before long, my mother spent much time with the Adventists. It’s my belief that what mostly influenced her was that they had even more diet restrictions than she always had taught and practiced with us. Like us, they were against eating rabbit and pork; they followed the Mosaic dietary laws. They ate nothing of the flesh without a split hoof, or that didn’t chew a cud. We began to go with my mother to the Adventist meetings that were held further out in the country. For us children, I know that the major attraction was the good food they served. But we listened, too. There were a handful of Negroes, from small towns in the area, but I would say that it was ninety-nine percent white people. The Adventists felt that we were living at the end of time, that the world soon was coming to an end. But they were the friendliest white people I had ever seen. In some ways, though, we children noticed, and, when we were back at home, discussed, that they were different from us—such as the lack of enough seasoning in their food, and the different way that white people smelled.

  —

  Meanwhile, the state Welfare people kept after my mother. By now, she didn’t make it any secret that she hated them, and didn’t want them in her house. But they exerted their right to come, and I have many, many times reflected upon how, talking to us children, they began to plant the seeds of division in our minds. They would ask such things as who was smarter than the other. And they would ask me why I was “so different.”

  I think they felt that getting children into foster homes was a legitimate part of their function, and the result would be less troublesome, however they went about it.

  And when my mother fought them, they went after her—first, through me. I was the first target. I stole; that implied that I wasn’t being taken care of by my mother.

  All of us were mischievous at some time or another, I more so than any of the rest. Philbert and I kept a battle going. And this was just one of a dozen things that kept building up the pressure on my mother.

  I’m not sure just how or when the idea was first dropped by the Welfare workers that our mother was losing her mind.

  But I can distinctly remember hearing “crazy” applied to her by them when they learned that the Negro farmer who was in the next house down the road from us had offered to give us some butchered pork—a whole pig, maybe even two of them—and she had refused. We all heard them call my mother “crazy” to her face for refusing good meat. It meant nothing to them even when she explained that we had never eaten pork, that it was against her religion as a Seventh Day Adventist.

  They were as vicious as vultures. They had no feelings, understanding, compassion, or respect for my mother. They told us, “She’s crazy for refusing food.” Right then was when our home, our unity, began to disintegrate. We were having a hard time, and I wasn’t helping. But we could have made it, we could have stayed together. As bad as I was, as much trouble and worry as I caused my mother, I loved her.

  The state people, we found out, had interviewed the Gohannas family, and the Gohannases had said that they would take me into their home. My mother threw a fit, though, when she
heard that—and the home wreckers took cover for a while.

  It was about this time that the large, dark man from Lansing began visiting. I don’t remember how or where he and my mother met. It may have been through some mutual friends. I don’t remember what the man’s profession was. In 1935, in Lansing, Negroes didn’t have anything you could call a profession. But the man, big and black, looked something like my father. I can remember his name, but there’s no need to mention it. He was a single man, and my mother was a widow only thirty-six years old. The man was independent; naturally she admired that. She was having a hard time disciplining us, and a big man’s presence alone would help. And if she had a man to provide, it would send the state people away forever.

  We all understood without ever saying much about it. Or at least we had no objection. We took it in stride, even with some amusement among us, that when the man came, our mother would be all dressed up in the best that she had—she still was a good-looking woman—and she would act differently, light-hearted and laughing, as we hadn’t seen her act in years.

  It went on for about a year, I guess. And then, about 1936, or 1937, the man from Lansing jilted my mother suddenly. He just stopped coming to see her. From what I later understood, he finally backed away from taking on the responsibility of those eight mouths to feed. He was afraid of so many of us. To this day, I can see the trap that Mother was in, saddled with all of us. And I can also understand why he would shun taking on such a tremendous responsibility.

  But it was a terrible shock to her. It was the beginning of the end of reality for my mother. When she began to sit around and walk around talking to herself—almost as though she was unaware that we were there—it became increasingly terrifying.

  The state people saw her weakening. That was when they began the definite steps to take me away from home. They began to tell me how nice it was going to be at the Gohannas’ home, where the Gohannases and Big Boy and Mrs. Adcock had all said how much they liked me, and would like to have me live with them.