by Nuri Muhammad

Tuesday, November 28, 2023

I recently sat and watched the three-plus hours of Spike Lee’s version of the life of Al Hajj Malik Shabazz, aka, Malcolm X, in his epic film: X. I first saw the film in California with my children, in 1992, when it premiered. I can still remember the profound impact it had on my children watching a movie reflecting a positive black image that Denzel Washington brought so convincingly to the screen.

At the ending segment of the film, when Malcolm returns from hajj, he had a new approach to the continued struggle of resistance. He had a specific vision on the way forward. He said there were two dimensions to the struggle that must be addressed. One was the spiritual and moral equation; the other was the struggle for socio-economic and political justice. He formed two organizations in 1964 to address these concerns: the spiritual dimension was carried out by the ‘Muslim Mosque Incorporated’ (MMI); and the socio-economic, political work would be done by ‘The Organization of Afro-American Unity’ (OAAU).

In Belize, there are two institutions that have reflected the philosophy of Malcolm over the last half a century. One is the Muslim community and the other is the Kremandala complex, inclusive of a newspaper, a radio station and a television station.

Malcolm promoted the idea of Muslims in the west expanding their reach beyond narrow national concerns. He saw the Muslims in the west as part of that wider universal body of Muslims worldwide. He saw the Muslims setting up institutions such as the schools and other institutions to serve the social needs of the community. Malcolm advised that the Mosque be involved in the support of the moral, social and economic development of the community.

Over the last 51 years, the Muslim community of Belize has followed a similar course. It has re-invented itself in several phases in its development. It started in 1972 as an extension of Elijah Muhammad’s Nation of Islam in Belize; but by 1975, on the death of the Hon. Elijah Muhammad, it began a transformation of its worldview.

This period of transition ushered in a re-focus of the Muslims in Belize and a re-invention of who we were. We were a group of young brothers and sisters who became “agents of change”. During this period, we opened a school, a humble effort 47 years ago that has grown to become the Muslim Primary School, with over 300 students today. We started businesses and tried to provide our people quality products and service at a reduced rate. We engaged in addressing the challenges facing poor people. In those days we even went into the communities with loudspeakers, providing valuable information to our people. We also provided forums for public debate on critical issues.

During this period, we also took the time to learn Islam from its authentic sources: The Holy Quran and the Sunna of the Prophet Muhammad, which form the foundation of the religion. We sent Belizean Muslims abroad to study the religion and to return and teach. It is through this process that the Muslims today are 100% Muslim Belizeans, on the path laid out by the Prophet Muhammad (peace be upon him) and that we are equally connected to the universal fraternity of Islam, a path Malcolm ultimately wanted us to reach and was achieved years later by Imam Warith Muhammad.

The second institution in Belize that was influenced by Malcolm is Kremandala. Its publisher, Evan X Hyde, has repeatedly, over the years, talked about the influence Malcolm has had on his worldview. His chronicles of his relationships with Ibrahim Abdullah and Ismail Omar Shabazz are epic. The Kremandala complex which he chairs has continued to represent a grassroot response to the concerns of ordinary Belizeans, especially the poor; the same as Malcolm promoted. Kremandala has operated for fifty-four years on the margins of the system, never completely in, nor completely out. Characteristic of Malcolm was his “in your face” stand on issues of national and international concern; and Kremandala has maintained its posture, and as a result has kept both political parties in check and therefore benefited the overall political debate. Kremandala has also reflected the black nationalist philosophy of Malcolm, and has made no apologies for its black identity, embedded in the name “UBAD”.

The interesting thing, however, is that for over half a century, these two institutions, which both reflect Malcolm’s philosophy, have never had any mutual cooperation or shared operation to achieve specific goals. We have been like two ships heading in the same direction.

Nine years ago, in 2014, during the visit of the Hon. Minister Farrakhan to Belize, he, having been informed of the work of Evan X Hyde, requested a meeting with him, which did occur. Before leaving Belize, the Minister invited both Evan X Hyde and Nuri Muhammad to breakfast. Among other things, he cautioned us that we were getting older and needed to see beyond whatever impediments of the past that prevented us from combining our efforts more directly. He encouraged us to overcome whatever differences may exist and look at the Big Picture.