It is this global conception of Black people’s presence and interests that Malcolm finds again in Messenger Muhammad’s concept of the Black man’s presence in and concern for “the whole planet”, and is also reflected in his later pan-Africanism, pan-Islamic unity, and Third World interests and engagement. This stress on the rootedness of Malcolm’s internationalist consciousness and commitment in Garvey’s and Muhammad’s teachings is important and offers a necessary and accurate corrective and alternative to assumptions and contentions that such a global and internationalist orientation is post-NOI and post-nationalism. Indeed, it is in the teachings of Nana Marcus Garvey and Messenger Elijah Muhammad, as well as other nationalist and pan-Africanist thought, that a world-encompassing conception of African interests, of African peoples’ actual and potential allies and of the nature and needs of the liberation struggle in Haji Malcolm’s liberational thought finds its first footing and foundation.
