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High School Connections SSEF2 Give examples of how rational decision-making entails comparing the marginal benefits and the marginal costs of an action. c. Explain that people, businesses, and governments respond to positive and negative incentives in predictable ways. Factory Simulation Have students participate in a simulation where workers are being treated unfairly by their boss. The workers will brainstorm a list of strategies they could use to communicate their concerns. Have the students catego- rize the strategies as either violent or nonviolent. Put them in order from least to most severe strategy based on the predicted response of the boss. SSUSH21 Analyze U.S. international and domestic policies including their influences on technological advancements and social changes during the Kennedy and Johnson administrations d. Investigate the growth, influence, and tactics of civil rights groups, Martin Luther King, Jr., the Letter from Birmingham Jail, the I Have a Dream Speech, and Cesar Chavez Viewing the Civil Rights Movement Show images or video footage of sit-ins, marches, freedom rides where nonviolent protestors met violent resistance. Have students write down their reactions before a class discussion on how nonviolent protests affect viewers. EDSITEment: Martin Luther King, Jr. and Nonviolent Resistance By examining King's famous essay in defense of nonviolent protest, along with two significant criticisms of his direct action campaign, this lesson will help students assess various alternatives for securing civil rights for black Americans in a self-governing society. Facing History and Ourselves: The Philosophy of Nonviolence Check out this lesson, which focuses on nonviolence and helps students understand the goals and rationale that provided a foundation for the philosophy of nonviolence as advocated by activists in the civil rights movement, including James Lawson, Martin Luther King Jr., Diane Nash, Bayard Rustin, John Lewis, Ella Baker the Southern Christian Leadership Conference, the Student Nonviolent Coordinating Committee, and many others. PBS: February One Students will view the FEBRUARY ONE program with the goal of learning about the nonviolent approach and seeing how this technique succeeded. They will read the letter that the Greensboro Four wrote to people who were considering participating in the sit-ins. They will conclude the lesson by imagining that they’re or- ganizing a protest after the sit-ins and writing letters that explain the nonviolent method to people who are considering joining the protest. Teaching Tolerance Teaching Tolerance provides social justice and anti-bias educational resources. Check out this best of list of lesson plans, speeches, and articles related to Martin Luther King Jr. and his ideas. .

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Learning from History the Nashville Sit-In Campaign with Joanne Sheehan
Building a Culture of Peace Forum Learning From History The Nashville Sit-In Campaign with Joanne Sheehan Thursday, January 12, 2017 photo: James Garvin Ellis 7 to 9 pm (please arrive by 6:45 pm) Unitarian Universalist Church Free and 274 Pleasant Street, Concord NH 03301 Open to the Public Starting in September, 1959, the Rev. James Lawson began a series of workshops for African American college students and a few allies in Nashville to explore how Gandhian nonviolence could be applied to the struggle against racial segregation. Six months later, when other students in Greensboro, NC began a lunch counter sit-in, the Nashville group was ready. The sit- As the long-time New in movement launched the England Coordinator for Student Nonviolent Coordinating the War Resisters League, and as former Chair of War James Lawson Committee, which then played Photo: Joon Powell Resisters International, crucial roles in campaigns such Joanne Sheehan has decades as the Freedom Rides and Mississippi Freedom Summer. of experience in nonviolence training and education. Among those who attended Lawson nonviolence trainings She is co-author of WRI’s were students who would become significant leaders in the “Handbook for Nonviolent Civil Rights Movement, including Marion Barry, James Bevel, Campaigns.” Bernard Lafayette, John Lewis, Diane Nash, and C. T. Vivian. For more information please Fifty-six years later, Joanne Sheehan uses the Nashville contact LR Berger, 603 496 1056 Campaign to help people learn how to develop and participate in strategic nonviolent campaigns which are more The Building a Culture of Peace Forum is sponsored by Pace e than protests, and which call for different roles and diverse Bene/Campaign Nonviolence, contributions.
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Rev. James M. Lawson, Jr
Rev. James M. Lawson, Jr. “Labor, Racism, and Justice in the 21st Century” The 2015 Jerry Wurf Memorial Lecture The Labor and Worklife Program Harvard Law School JERRY WURF MEMORIAL FUND (1982) Harvard Trade Union Program, Harvard Law School The Jerry Wurf Memorial Fund was established in memory of Jerry Wurf, the late President of the American Federation of State, County and Munic- ipal Employees (AFSCME). Its income is used to initiate programs and activities that “reflect Jerry Wurf’s belief in the dignity of work, and his commitment to improving the quality of lives of working people, to free open thought and debate about public policy issues, to informed political action…and to reflect his interests in the quality of management in public service, especially as it assures the ability of workers to do their jobs with maximum effect and efficiency in environments sensitive to their needs and activities.” Jerry Wurf Memorial Lecture February 19, 2015 Rev. James M. Lawson, Jr. “Labor, Racism, and Justice in the 21st Century” Table of Contents Introduction Naomi Walker, 4 Assistant to the President of AFSCME Keynote Address Rev. James M. Lawson, Jr. 7 “Labor, Racism, and Justice in the 21st Century” Questions and Answers 29 Naomi Walker, Assistant to the President of AFSCME Hi, good afternoon. Who’s ready for spring? I am glad to see all of you here today. The Jerry Wurf Memorial Fund, which is sponsoring this forum today, was established in honor of Jerry Wurf, who was one of AFSCME’s presidents from 1964 till 1981. These were really incredibly formative years for our union and also nationally for this nation.
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Biographical Description for the Historymakers® Video Oral History with Reverend James Bevel
Biographical Description for The HistoryMakers® Video Oral History with Reverend James Bevel PERSON Bevel, James L. (James Luther), 1936- Alternative Names: Reverend James Bevel; Life Dates: October 19, 1936-December 19, 2008 Place of Birth: Itta Bena, Mississippi, USA Residence: Chicago, Illinois Occupations: Civil Rights Activist; Minister Biographical Note Civil rights activist Reverend James Luther Bevel was born in Itta Bena, Mississippi, on October 19, 1936. After a stint in the services, Bevel was called to the ministry and enrolled in the American Baptist Theological Seminary in Nashville, Tennessee. While in the Seminary, Bevel joined the Nashville chapter of the Southern Christian Leadership Conference (SCLC), then led by the Reverend James Lawson. (SCLC), then led by the Reverend James Lawson. In 1960, Bevel and other black students trained by Lawson, including John Lewis, Dianne Nash, Marion Barry, and Bernard Lafayette, organized sit-ins against segregated lunch counters. Eventually Bevel and his colleagues won a hard-fought, nonviolent victory; soon after, as chairman of the Nashville student movement, Bevel participated in Freedom Rides to desegregate interstate travel and public accommodations throughout the South. In his home state, Bevel created the SCLC Mississippi Project for voting rights in 1962. In 1963, Bevel was compelled to join the desegregation struggle being waged by Dr. Martin Luther King, Jr. and the Reverend Fred Shuttlesworth in Birmingham, Alabama. When King was jailed, Bevel organized black children and marched against Commissioner Bull Connor's ﬁre hoses and police dogs. The "Children's Crusade," as the movement led by Bevel came to be known, turned the media tide in the favor of the desegregationists.
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Inspired by Gandhi and the Power of Nonviolence: African American
Inspired by Gandhi and the Power of Nonviolence: African American Gandhians Sue Bailey and Howard Thurman Howard Thurman (1899–1981) was a prominent theologian and civil rights leader who served as a spiritual mentor to Martin Luther King, Jr. Sue Bailey Thurman, (1903–1996) was an American author, lecturer, historian and civil rights activist. In 1934, Howard and Sue Thurman, were invited to join the Christian Pilgrimage of Friendship to India, where they met with Mahatma Gandhi. When Thurman asked Gandhi what message he should take back to the United States, Gandhi said he regretted not having made nonviolence more visible worldwide and famously remarked, "It may be through the Negroes that the unadulterated message of nonviolence will be delivered to the world." In 1944, Thurman left his tenured position at Howard to help the Fellowship of Reconciliation establish the Church for the Fellowship of All Peoples in San Francisco. He initially served as co-pastor with a white minister, Dr. Alfred Fisk. Many of those in congregation were African Americans who had migrated to San Francisco for jobs in the defense industry. This was the first major interracial, interdenominational church in the United States. “It is to love people when they are your enemy, to forgive people when they seek to destroy your life… This gives Mahatma Gandhi a place along side all of the great redeemers of the human race. There is a striking similarity between him and Jesus….” Howard Thurman Source: Howard Thurman; Thurman Papers, Volume 3; “Eulogy for Mahatma Gandhi:” February 1, 1948; pp. 260 Benjamin Mays (1894–1984) -was a Baptist minister, civil rights leader, and a distinguished Atlanta educator, who served as president of Morehouse College from 1940 to 1967.
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A Non-Violent Worldview: How Gandhi and Lawson Developed The
A Non-Violent Worldview: How Gandhi and Lawson Developed the Conditions for Social Change Lucas Dambergs TIAS 599 Dr. Samuel Parker Dr. Michael Honey June 4, 2015 Lucas Dambergs 1 Violence is part of the American a way of life. It is a basic social skill that people commonly use to enforce their own will by coercing others through fear and domination. Violence is so widely accepted as an effective means of achieving goals that it goes unquestioned and unexamined. In American culture, violence connotes power and strength, while non-violence conjures images of weakness and passivity.1 Serious practitioners of non-violence, however, argue that the opposite is true: violence is an inherently fragile and unstable way of governing people. Violence is a product of hatred and fear, and its use only creates more hatred and fear. Governing through violence requires a continuous and ever-escalating use of violent methods to keep all opponents at bay. A violent perspective casts your opponent as your enemy, making them seem less than human, and unlike yourself. In contrast, non-violence requires a fortitude and strength of character that is the true wellspring of power. Non-violence is based in the belief that all people share an innate humanity, from which it follows that all people deserve to be treated with respect and love. Conflict resolution must begin by recognizing the shared humanity of all parties, and finding an approach to the problem that will benefit all sides. While a person may act in violence out of weakness or fear, non-violence requires a person to have great strength and courage in order to maintain an attitude of love and compassion even when faced with mortal threats.2 Unfortunately, the American understanding of non-violence is typically filtered through a violent understanding of the world.
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Stepping Into Selma: Voting Rights History and Legacy Today
Stepping Into Selma: Voting Rights History and Legacy Today Background In this 50th anniversary year of the Selma-to-Montgomery March and the Voting Rights Act it helped inspire, national media will predictably focus on the iconic images of “Bloody Sunday,” the words of Dr. Martin Luther King Jr., the interracial marchers, and President Lyndon Johnson signing the Voting Rights Act. This version of history, emphasizing a top-down narrative and isolated events, reinforces the master narrative that civil rights activists describe as “Rosa sat down, Martin stood up, and the white folks came south to save the day.” But there is a “people’s history” of Selma that we all can learn from—one that is needed, especially now. The exclusion of Blacks and other people of color from voting is still a live issue. Sheriff’s deputies may no longer be beating people to keep them from registering to vote, but institutionalized racism continues. For example, in 2013 the Supreme Court ruled in Shelby v. Holder that the Justice Department may no longer evaluate laws passed in the former Confederacy for racial bias. And as a new movement emerges, insisting that “Black Lives Matter,” young people can draw inspiration and wisdom from the courage, imagination, and accomplishments of activists who went before. [From article by Emilye Crosby.] This lesson on the people in Selma’s voting rights movement is based on an effective format that has been used with students and teachers to introduce a variety of themes including the history and literature of Central America, the U.S.
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The Nashville Sit-In Story Folkways Records Fh 5590
THE NASHVILLE SIT-IN STORY FOLKWAYS RECORDS FH 5590 Conceived, Coordinated and Directed Narration Written (and partly ad lib) GUY CARAWAN REV. C. TINDELL VIVIEN Vice·President, NCLC Creatively Edited Recorded on Location by MEL KAISER WILLARD ELECTRONICS Cue Recording Studio, N. Y. Nashville, Tenn. Singing and Spoken Parts E 185.93 Rev. C. Tindell Vivien Paul La Prad King Holland T3 James Bevel John Nye And other students from N253 Lesley Green Fisk University 1960 Diane Nash Marion Berry Rodney Powell Meharry Medical College John Lewis Bernard Lafayette Tenn. A&I Candy Anderson Samuel Collier Amer. Bap. Theol. Sem. Peggi Alexander Guy Carawan MUSIC LP "We Shall Overcome" Old Spiritual with new words Theme Song of the Sit-Ins Introduction The lunch Counter Incident "I'm Going to Sit at the Welcome Table" The Story of the Sit-In Movement "We Shall Not be Moved" Jail Sequence "You Better leave Segregation Alone" "Your Dog loves My Dog" "They Go Wild Over Me" Court Room Scene "I Hope We'll Meet Again" "Moving On" The Trial Reason for the Sit-In Movement Interviews RemarKs by Reverend C. Tindell Vivien Scene on Mayor's Steps Victory Meeting o 111 C/l () A] 11 -I <111 Z o -I 111 C/l » A] 111 Z C/l o 111 11 o () A 111 -I FOLKWAYS RECORDS Album No. FH 5590 'J,~,,,,,,,,,,,,, Copyright @) 1960 by Folkways Records and Service Corp. 117 w. 46th st. NYC, USA, SIT - IN NASHUILLE TENNESSEE How This Record Came About - by Guy Carawan After spending two months in Nashville going through some of the history making events and being in daily contact with the students I decided to try and record some of the spirited singing and new songs that had grown up around the movement.
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Interview with Rev. James Lawson December 2, 1985 Production Team: B Camera Rolls: 382-384 Sound Rolls: 1335-1337
Interview with Rev. James Lawson December 2, 1985 Production Team: B Camera Rolls: 382-384 Sound Rolls: 1335-1337 Interview gathered as part of Eyes on the Prize: America's Civil Rights Years (1954-1965). Produced by Blackside, Inc. Housed at the Washington University Film and Media Archive, Henry Hampton Collection. Preferred Citation Interview with Rev. James Lawson, conducted by Blackside, Inc. on December 2, 1985, for Eyes on the Prize: America’s Civil Rights Years (1954-1965). Washington University Libraries, Film and Media Archive, Henry Hampton Collection. Note: These transcripts contain material that did not appear in the final program. Only text appearing in bold italics was used in the final version of Eyes on the Prize. 00:00:02:00 [camera roll 382] [sound roll 1335] [slate] CAMERA CREW MEMBER: MARKER. [sync tone] INTERVIEWER: OK, THIS FIRST OFF CAN YOU TALK A LITTLE ABOUT THE TWO CHURCHES OF THE SOUTH THE, THE WHITE AND THE BLACK CHUCHES IN THE LATE ‘50s, EARLY ‘60s AND THE WHOLE—THE OBVIOUS CONTRADICTIONS THERE WERE IN, IN THE BLACK COMMUNITY BETWEEN SEGREGATION AND CHRISTIANITY. WHAT WAS THE WHITE, WHAT WERE WAS THE—WHAT WERE THE CHURCHES LIKE THEN IN ADDRESSING THESE QUESTIONS? Lawson: In the ‘50s and the ‘60s? Well, you have to understand that the black church didn’t see a contradiction in Christianity so much as we saw and recognized that the white church was just wrong. [laughs] They were just simply being unfaithful to what Christianity was supposed to be about. And the black church did try, even in those days, to teach that segregation was wrong, basically.
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Chapter 2 Tank Irrigation Systems
PDF hosted at the Radboud Repository of the Radboud University Nijmegen The following full text is a publisher's version. For additional information about this publication click this link. http://repository.ubn.ru.nl/handle/2066/128000 Please be advised that this information was generated on 2021-10-11 and may be subject to change. Neglect and Restoration of Minor rrigation Tanks in Krishna District, India A local-level case study of motivation, capacity and partnership interventions Haranath Tadepally Maruthibala Publishers Neglect and Restoration of Minor Irrigation Tanks in Krishna District, India A local-level case study of motivation, capacity and partnership interventions Verwaarlozing en herstel van kleinschalige irrigatie in Krishna district, India Een case study over motivates, capaciteit en partnerschap interventies op dorpsniveau een wetenschappelijke proeve op het gebied van de Sociale Wetenschappen PROEFSCHRIFT ter verkrijging van de graad van doctor aan de Katholieke Universiteit Nijmegen volgens besluit van het College van Decanen in het openbaar te verdedigen op maandag 30 augustus 1999 des namiddags om 3.30 uur door Haranath Tadepally geboren op 1 November 1956 in Tenali, Guntur, India Maruthibala Publishers, Nuzvid, India. Promotor: Prof. Dr. ir. W. T. de Groot Manuscriptcommissie: Prof. Dr. W.G. Wolters Prof. Dr. G. J. Huizer Dr. F. J. Schuurman This research has been sponsored by Oekumenisches Studienwerk e.V., Bochum, Germany. Neglect and Restoration of Minor Irrigation Tanks in Krishna District, India A local-level case study of motivation, capacity and partnership interventions A scientific essay in the Social Sciences Doctoral dissertation to obtain the degree of doctor from the University of Nijmegen according to the decision of the Council of Deans to be defended in public on Monday, 30th August 1999 at 3.30 pm by Haranath Tadepally born in Tenali, Guntur, India on 1st November, 1956.
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Education and Training in Nonviolent Resistance
UNITED STATES INSTITUTE OF PEACE www.usip.org SPECIAL REPORT 2301 Constitution Ave., NW • Washington, DC 20037 • 202.457.1700 • fax 202.429.6063 ABOUT THE REPORT Nadine Bloch This report highlights key strategic functions and outcomes of education and training in nonviolent civil resistance movements around the world. Funded by the United States Institute of Peace (USIP), it draws on findings from research, trainer and participant interviews, and the author’s experience with nonviolent civil movements. Education and Training in ABOUT THE AUTHOR Nadine Bloch is training director for Beautiful Trouble, Nonviolent Resistance an organization that advances creative activism. Her work focuses on nonviolence education and civil resistance. The author thanks Maria Stephan and Amun Nadeem at USIP for support of this project. Summary • The three nonviolent methodologies identified in seminal works are protest and persuasion, noncooperation, and intervention. Somewhat overlooked is a focus on organization or capacity building, which includes education and training. • Education and training fulfill a critical strategic function in capacity building by helping build certain key components of successful movements: planning, unity, and discipline. • Historical examples from Germany, the Philippines, Serbia, and the United States demon- strate this instrumental role. • The education and training methodology and philosophy developed during the U.S. civil rights movement of the 1950s and 1960s became a model for the campaigns and movements that followed. • The Yellow Revolution in the Philippines to restore democracy in the mid-1980s was built on education that enabled the powerless to strategically address the regime’s power and on training to effectively challenge authority.
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Now I Realize That There Are Those All Over Who Are Telling Us That We Must Slow Up
“Now I realize that there are those all over who are telling us that we must slow up. … But we cannot afford to slow up. We have a moral obligation to press on. We have our self-respect to maintain. But even more we can’t afford to slow up because of our love for America and our love for the democratic way of life. … We must keep moving. We must keep going.” From “The Montgomery Story,” an address to the 47th annual NAACP Convention San Francisco, June 27, 1956 commemorating the 40th Anniversary of the death of dr. martin luther king, jr. january 15, 1929 • atlanta, georgia — april 4, 1968 • memphis, tennessee An AmericAn Timeline Dr. King and the Civil Rights Movement Martin Luther King, Jr., educated at Morehouse Jackson, Miss., Medgar Evers, field secretary of the NAACP 1954 College, Crozer Theological Seminary and in Mississippi, is murdered outside his home. Boston University, is appointed pastor of Dexter Avenue Baptist Church in Montgomery, Ala. He is recently married Dr. King delivers his famous “I Have a Dream” speech to his college sweetheart, Coretta Scott. to 200,000 at the Lincoln Memorial in Washington, D.C. Afterward, he and other Civil Rights leaders meet with President Kennedy in the White House. A bomb kills King receives a Ph.D. in Systematic Theology from four young girls at the Sixteenth Street Baptist Church in 1955 Boston University. On Dec. 1, Rosa Parks refuses Birmingham. President Kennedy is assassinated in Dallas. to give up her seat to a white man on a Montgomery city bus and is arrested.
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James M. Lawson, Jr.: Methodism, Nonviolence and the Civil Rights Movement1
Methodist History, 52:3 (April 2014) JAMES M. LAWSON, JR.: METHODISM, NONVIOLENCE AND THE CIVIL RIGHTS MOVEMENT1 DENNIS C. DICKERSON Wrapped into James M. Lawson, Jr.’s persona as a civil rights activist was frequent confusion about his religious identity. While he was an un- dergraduate at Baldwin-Wallace College, for example, he was described as “a great admirer of Gandhi (who) wants to preach and become a minister like Gandhi.” One observer said he “would like to be another Gandhi.” His commitment to Gandhian nonviolence even led some to call him a Hindu mystic thus ignoring his deeply held Christian beliefs and Wesleyan sensi- bilities. Perhaps, Lawson’s seeming preference for religious experience over traditional theology contributed to the view of him as religiously exotic or maybe non-Christian. Writing from prison in 1952 after his arrest for oppo- sition to the Korean War, Lawson, 23 years old and yet to enter the seminary, aspired to emulate “the life of Jesus, St. Francis, George Fox, Gandhi, Gau- tama (Buddha) . and other great religious persons.” These figures attached little importance to “theology but (to their) experience with God.” Further, he noted “religious failures today are in (the arena of) experience and prac- tice, not theology.”2 How one lived out humane values, thought Lawson, mattered more than established structures and discourse about doctrine and belief. Jesus, Gandhi, and others provided the paradigm for a life of mean- ing and their example reinforced the Christian and Wesleyan precepts that Lawson highly valued. Moreover, Lawson, though known as a “conscientious objector” to the Korean War, resisted this mislabeling because he constructed himself as a “Jesus follower.” His Methodist Church camp experiences as an adolescent, for example, instilled in him this religious identification.
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