Quand Malcolm X a-t-il écrit sa célèbre lettre de La Mecque, dans laquelle il exprimait sa nouvelle vision du racisme ?
Independent views

The common goal of 22 million Afro-Americans is respect as human beings.... We can never get civil rights in America until our human rights are first restored. We will never be recognized as citizens there until we are first recognized as humans....

Just as the violation of human rights of our brothers and sisters in South Africa and Angola is an international issue and has brought the racists of South Africa and Portugal under attack from all other independent governments at the United Nations, once the miserable plight of the 22 million Afro-Americans is also lifted to the level of human rights our struggle then becomes an international issue and the direct concern of all other civilized governments. We can then take the racist American Government before the World Court and have the racists in it exposed and condemned as the criminals that they are.

—Malcolm X

After leaving the Nation of Islam, Malcolm X announced his willingness to work with leaders of the civil rights movement, though he advocated some changes to their policies. He felt that calling the movement a struggle for civil rights would keep the issue within the United States while changing the focus to human rights would make it an international concern. The movement could then bring its complaints before the United Nations, where Malcolm X said the emerging nations of the world would add their support.

Malcolm X argued that if the U.S. government was unwilling or unable to protect Black people, Black people should protect themselves. He said that he and the other members of the OAAU were determined to defend themselves from aggressors, and to secure freedom, justice and equality "by whatever means necessary".

Malcolm X stressed the global perspective he gained from his international travels. He emphasized the "direct connection" between the domestic struggle of African Americans for equal rights with the independence struggles of Third World nations. He said that African Americans were wrong when they thought of themselves as a minority; globally, Black people were the majority.

In his speeches at the Militant Labor Forum, which was sponsored by the Socialist Workers Party, Malcolm X criticized capitalism. After one such speech, when he was asked what political and economic system he wanted, he said he did not know, but that it was no coincidence the newly independent countries in the Third World were turning toward socialism. When a reporter asked him what he thought about socialism, Malcolm X asked whether it was good for Black people. When the reporter told him it seemed to be, Malcolm X told him: "Then I'm for it."

Although he no longer called for the separation of Black people from White people, Malcolm X continued to advocate Black nationalism, which he defined as self-determination for the African American community. In the last months of his life, however, Malcolm X began to reconsider his support for Black nationalism after meeting northern African revolutionaries who, to all appearances, were White.

After his Hajj, Malcolm X articulated a view of White people and racism that represented a deep change from the philosophy he had supported as a minister of the Nation of Islam. In a famous letter from Mecca, he wrote that his experiences with White people during his pilgrimage convinced him to "rearrange" his thinking about race and "toss aside some of previous conclusions". In a conversation with Gordon Parks, two days before his assassination, Malcolm said:

istening to leaders like Nasser, Ben Bella, and Nkrumah awakened me to the dangers of racism. I realized racism isn't just a Black and White problem. It's brought bloodbaths to about every nation on earth at one time or another.

Brother, remember the time that White college girls came into the restaurant — the one who wanted to help the Muslims and the Whites get together — and I told her there wasn't a ghost of a chance and she went away crying? Well, I've lived to regret that incident. In many parts of the African continent, I saw White students helping Black people. Something like this kills a lot of argument. I did many things as a Muslim that I'm sorry for now. I was a zombie then — like all Muslims — I was hypnotized, pointed in a certain direction and told to march. Well, I guess a man's entitled to make a fool of himself if he's ready to pay the cost. It cost me 12 years.

That was a bad scene, brother. The sickness and madness of those days — I'm glad to be free of them.
Pèlerinage à La Mecque

En avril 1964, avec l'aide financière de sa demi-sœur Ella Little-Collins, Malcolm X s'est envolé pour Djeddah, en Arabie saoudite, marquant le début de son Hajj, le pèlerinage à La Mecque obligatoire pour tout musulman qui en est capable. Il a été retardé à Djeddah lorsque sa nationalité américaine et son incapacité à parler arabe ont remis en question son statut de musulman.

Il avait reçu le livre d'Abdul Rahman Hassan Azzam, *Le Message Éternel de Muhammad*, avec l'approbation de son visa, et il a contacté l'auteur. Le fils d'Azzam a organisé sa libération et lui a prêté sa suite d'hôtel personnelle. Le lendemain matin, Malcolm X a appris que le prince Faisal l'avait désigné comme hôte d'État. Plusieurs jours plus tard, après avoir accompli les rituels du Hajj, Malcolm X a eu une audience avec le prince.

Malcolm X a déclaré plus tard que voir des musulmans "de toutes les couleurs, des blonds aux yeux bleus aux Africains à la peau noire", interagir en tant qu'égaux l'avait amené à considérer l'islam comme un moyen de surmonter les problèmes raciaux.
### Query ###
Quand Malcolm X a-t-il écrit sa célèbre lettre de La Mecque, dans laquelle il exprimait sa nouvelle vision du racisme ?

### Main Text ###
Independent views

The common goal of 22 million Afro-Americans is respect as human beings.... We can never get civil rights in America until our human rights are first restored. We will never be recognized as citizens there until we are first recognized as humans....

Just as the violation of human rights of our brothers and sisters in South Africa and Angola is an international issue and has brought the racists of South Africa and Portugal under attack from all other independent governments at the United Nations, once the miserable plight of the 22 million Afro-Americans is also lifted to the level of human rights our struggle then becomes an international issue and the direct concern of all other civilized governments. We can then take the racist American Government before the World Court and have the racists in it exposed and condemned as the criminals that they are.

—Malcolm X

After leaving the Nation of Islam, Malcolm X announced his willingness to work with leaders of the civil rights movement, though he advocated some changes to their policies. He felt that calling the movement a struggle for civil rights would keep the issue within the United States while changing the focus to human rights would make it an international concern. The movement could then bring its complaints before the United Nations, where Malcolm X said the emerging nations of the world would add their support.

Malcolm X argued that if the U.S. government was unwilling or unable to protect Black people, Black people should protect themselves. He said that he and the other members of the OAAU were determined to defend themselves from aggressors, and to secure freedom, justice and equality "by whatever means necessary".

Malcolm X stressed the global perspective he gained from his international travels. He emphasized the "direct connection" between the domestic struggle of African Americans for equal rights with the independence struggles of Third World nations. He said that African Americans were wrong when they thought of themselves as a minority; globally, Black people were the majority.

In his speeches at the Militant Labor Forum, which was sponsored by the Socialist Workers Party, Malcolm X criticized capitalism. After one such speech, when he was asked what political and economic system he wanted, he said he did not know, but that it was no coincidence the newly independent countries in the Third World were turning toward socialism. When a reporter asked him what he thought about socialism, Malcolm X asked whether it was good for Black people. When the reporter told him it seemed to be, Malcolm X told him: "Then I'm for it."

Although he no longer called for the separation of Black people from White people, Malcolm X continued to advocate Black nationalism, which he defined as self-determination for the African American community. In the last months of his life, however, Malcolm X began to reconsider his support for Black nationalism after meeting northern African revolutionaries who, to all appearances, were White.

After his Hajj, Malcolm X articulated a view of White people and racism that represented a deep change from the philosophy he had supported as a minister of the Nation of Islam. In a famous letter from Mecca, he wrote that his experiences with White people during his pilgrimage convinced him to "rearrange" his thinking about race and "toss aside some of previous conclusions". In a conversation with Gordon Parks, two days before his assassination, Malcolm said:

istening to leaders like Nasser, Ben Bella, and Nkrumah awakened me to the dangers of racism. I realized racism isn't just a Black and White problem. It's brought bloodbaths to about every nation on earth at one time or another.

Brother, remember the time that White college girls came into the restaurant — the one who wanted to help the Muslims and the Whites get together — and I told her there wasn't a ghost of a chance and she went away crying? Well, I've lived to regret that incident. In many parts of the African continent, I saw White students helping Black people. Something like this kills a lot of argument. I did many things as a Muslim that I'm sorry for now. I was a zombie then — like all Muslims — I was hypnotized, pointed in a certain direction and told to march. Well, I guess a man's entitled to make a fool of himself if he's ready to pay the cost. It cost me 12 years.

That was a bad scene, brother. The sickness and madness of those days — I'm glad to be free of them.

### Supplementary Text ###
Pèlerinage à La Mecque

En avril 1964, avec l'aide financière de sa demi-sœur Ella Little-Collins, Malcolm X s'est envolé pour Djeddah, en Arabie saoudite, marquant le début de son Hajj, le pèlerinage à La Mecque obligatoire pour tout musulman qui en est capable. Il a été retardé à Djeddah lorsque sa nationalité américaine et son incapacité à parler arabe ont remis en question son statut de musulman.

Il avait reçu le livre d'Abdul Rahman Hassan Azzam, *Le Message Éternel de Muhammad*, avec l'approbation de son visa, et il a contacté l'auteur. Le fils d'Azzam a organisé sa libération et lui a prêté sa suite d'hôtel personnelle. Le lendemain matin, Malcolm X a appris que le prince Faisal l'avait désigné comme hôte d'État. Plusieurs jours plus tard, après avoir accompli les rituels du Hajj, Malcolm X a eu une audience avec le prince.

Malcolm X a déclaré plus tard que voir des musulmans "de toutes les couleurs, des blonds aux yeux bleus aux Africains à la peau noire", interagir en tant qu'égaux l'avait amené à considérer l'islam comme un moyen de surmonter les problèmes raciaux.

### Draft ###

Query: "Quand Malcolm X a-t-il écrit sa célèbre lettre de La Mecque..."

→ Translation check: "When did Malcolm X write his famous Mecca letter..."

Key semantic issue: "célèbre lettre" = famous letter. Which one? ●

Context triangulation:
- Malcolm X pilgrimage to Mecca (Hajj) ≈ 1964-1965
- Major transformation period: Nation of Islam departure
- Mecca experience = pivotal ideological shift
- Multiple letters written during/after pilgrimage

Timeline constraints:
- Hajj typically 2-3 weeks duration
- Malcolm X left NOI in March 1964  
- Assassination February 1965
- Letter must post-conversion, pre-death

⟨H≈0.4⟩ Memory fragments: Mecca letter... written during pilgrimage? Or shortly after return? Content = racial transformation, meeting diverse Muslims, "tossing aside previous conclusions"...

Information state assessment: ◐ Partial. Know approximate timeframe, key content, transformation significance.

Critical gap: ! Exact date/month of letter writing.

Logical constraints:
1. Letter written during/immediately after Hajj
2. Hajj occurred 1964
3. Transformation documented in interviews + posthumous materials
4. "Célèbre" suggests widely referenced/cited document

Physical realism check:
- Travel to Mecca: several weeks minimum
- Writing conditions during pilgrimage: likely limited
- Publication/circulation timeline post-writing

※ Potential confusion: multiple significant letters written during this period.

Synthesis attempt:
Most probable: Letter written immediately after return from Hajj, early 1965. Transformation documented, fits "célèbre" criteria.

Confidence assessment:
● Transformation occurred during/after Hajj
◐ Exact timing of letter writing  
○ Precise date/month

∴ Response should acknowledge uncertainty while providing contextual framework.

Key insight: ! The ideological shift from separatist nationalism to international human rights perspective was the core transformation documented in this letter.

Draft structure:
1. Acknowledge uncertainty re: exact date
2. Provide timeframe context (1964-1965 Hajj period)
3. Explain significance of Mecca experience
4. Reference transformation in thinking about race
5. Connect to broader civil rights evolution

⚠ Potential bias: Western sources may not precisely date Arabic/Islamic context documents.

Final assessment: ● Contextually rich response possible despite incomplete specific details.

### Answer###
Malcolm X a écrit sa célèbre lettre de La Mecque lors de son pèlerinage (Hajj) en avril 1964, peu après son départ de la Nation de l'Islam. Cette lettre représente un tournant majeur dans sa pensée sur les questions raciales et constitue l'un des documents les plus marquants de cette période de transformation.

Dans cette lettre, Malcolm X décrivait comment son expérience au cours du Hajj, où il a observé des musulmans de toutes races et origines interagissant comme égaux, l'avait amené à considérer l'islam comme un moyen de dépasser les problèmes raciaux. Il y exprimait sa conviction que cette diversité observée en terre sainte avait profondément modifié sa perspective sur les relations interraciales.

La lettre illustre également le changement radical dans la pensée de Malcolm X concernant les questions raciales. Il y déclarait que son expérience avec les Blancs lors du pèlerinage l'avait convaincu de "réorganiser" sa réflexion sur la race et de "jeter de côté certaines de ses conclusions précédentes". Cette transformation s'accompagna d'une évolution vers une vision plus globale des droits humains et de la lutte pour l'égalité, qui le mena à développer une approche internationale plutôt que strictement nationale de ces questions.