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Direct Action and the Struggle for Integration Mulford Q
Hastings Law Journal Volume 16 | Issue 3 Article 3 1-1965 Direct Action and the Struggle for Integration Mulford Q. Sibley Follow this and additional works at: https://repository.uchastings.edu/hastings_law_journal Part of the Law Commons Recommended Citation Mulford Q. Sibley, Direct Action and the Struggle for Integration, 16 Hastings L.J. 351 (1965). Available at: https://repository.uchastings.edu/hastings_law_journal/vol16/iss3/3 This Article is brought to you for free and open access by the Law Journals at UC Hastings Scholarship Repository. It has been accepted for inclusion in Hastings Law Journal by an authorized editor of UC Hastings Scholarship Repository. Direct Action and the Struggle for Integration By MuLorm Q. Smri.y* A MOST striking aspect of the integration struggle in the United States is the role of non-violent direct action. To an extent unsurpassed in history,1 men's attentions have been directed to techniques which astonish, perturb, and sometimes antagonize those familiar only with the more common and orthodox modes of social conflict. Because non- violent direct action is so often misunderstood, it should be seen against a broad background. The civil rights struggle, to be sure, is central. But we shall examine that struggle in the light of general history and the over-all theory of non-violent resistance. Thus we begin by noting the role of non-violent direct action in human thought and experience. We then turn to its part in the American tradition, par- ticularly in the battle for race equality; examine its theory and illus- trate it in twentieth-century experience; inquire into its legitimacy and efficacy; raise several questions crucial to the problem of civil disobedience, which is one of its expressions; and assess its role in the future battle for equality and integration. -
Performative Citizenship in the Civil Rights and Immigrant Rights Movements
Performative Citizenship in the Civil Rights and Immigrant Rights Movements Kathryn Abrams In August 2013, Maria Teresa Kumar, the executive director of Voto Lat mo, spoke aJongside civil rights leaders at the fiftieth anniversary of the March on Washington. A month earlier, immigrant activists invited the Reverend Al Sharpton to join a press conference outside the federal court building as they celebrated a legal victory over joe Arpaio, the anti-immigrant sheriff of Maricopa County. Undocumented youth orga nizing for immigration reform explained their persistence with Marlin Luther King's statement that "the arc of the moral universe is long, but it bends towardjustice." 1 The civil rights movement remains a potent reminder that politically marginalized groups can shape the Jaw through mobilization and col lective action. This has made the movement a crucial source of sym bolism for those activists who have come after. But it has also been a source of what sociologist Doug McAdam has called "cultural innova uons"2: transformative strategies and tactics that can be embraced and modified by later movements. This chapter examines the legacy of the Civil Rights Act by revisiting the social movement that produced it and comparing that movement to a recent and galvanizing successor, the movement for immigrant rights.3 This movement has not simply used the storied tactics of the civil rights movement; it has modified them 2 A Nation of Widening Opportunities in ways that render them more performative: undocumented activists implement the familiar tactics that enact, in daring and surprising ways, the public belonging to which they aspire.4 This performative dimen sion would seem to distinguish the immigrant rights movement, at the level of organizational strategy, from its civil rights counterpart, whose participants were constitutionally acknowledged as citizens. -
You May Well Ask: "Why Direct Action? Why Sit Ins, Marches and So Forth? Isn't Negotiation a Better Path?" You Are Quite Right in Calling for Negotiation
TITLE: PENTECOST 2020 Media: Liturgical Watercolor Artist: Marcus A. Hong “You may well ask: "Why direct action? Why sit ins, marches and so forth? Isn't negotiation a better path?" You are quite right in calling for negotiation. Indeed, this is the very purpose of direct action. Nonviolent direct action seeks to create such a crisis and foster such a tension that a community which has constantly refused to negotiate is forced to confront the issue. It seeks so to dramatize the issue that it can no longer be ignored.” Martin Luther King, Jr. “Letter from a Birmingham City Jail” "If there is no struggle there is no progress. Those who profess to favor freedom and yet deprecate agitation, are men who want crops without plowing up the ground, they want rain without thunder and lightning. This struggle may be a moral one, or it may be a physical one, and it may be both moral and physical, but it must be a struggle. Power concedes nothing without a demand. It never does and it never will." Frederick Douglass, from the "West Indian Emancipation" speech, 1857 I recently re-read the Pentecost narrative in Acts chapter 2. As if for the first time, I recognized how disturbing and disruptive the event must have been. There is a sound like "a VIOLENT rushing wind." (NRSV) Flame appears above the disciples. People think the disciples are drunk. 1 In this chaotic moment, Peter addresses the crowd, quoting the prophets: "In the last days it will be, God declares, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. -
15 Lc 108 0380 Hr
15 LC 108 0380 House Resolution 957 By: Representatives Smyre of the 135th, Mosby of the 83rd, and Williams of the 168th A RESOLUTION 1 Honoring the life and memory of Marion Barry; and for other purposes. 2 WHEREAS, the State of Georgia mourns the loss of a great Civil Rights leader and public 3 servant with the passing of Marion Barry; and 4 WHEREAS, Marion Barry was born on March 6, 1936, in Itta Bena, Mississippi; and 5 WHEREAS, he earned a degree in chemistry from LeMoyne College in 1958, and while 6 earning his graduate degree in chemistry at Fisk University he organized a campus chapter 7 of the NAACP; and 8 WHEREAS, he was one of the student leaders who met with Dr. Martin Luther King, Jr., in 9 1960 to establish the Student Nonviolent Coordinating Committee, and he was elected that 10 organization's first national chairman; and 11 WHEREAS, Marion Barry was elected mayor of Washington, D.C., in 1978, 1982, 1986, 12 and 1994, and during his tenure, he transformed that city from a jurisdiction run by the 13 federal government into a self-governing city and a mecca for African American politicians, 14 government administrators, businessmen, and intellectuals; and 15 WHEREAS, he was a dynamic leader, a wonderful friend, and a strategic master who strove 16 to serve the citizens of the District of Columbia to the best of his ability; and 17 WHEREAS, a compassionate and generous man, Marion Barry will long be remembered for 18 his love of the District of Columbia, and this loyal public servant and friend will be missed 19 by all who had the great fortune of knowing him. -
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. -
The Powerbroker: Whitney Young’S Fight for Civil Rights
DISCUSSION GUIDE The Powerbroker: Whitney Young’s Fight for Civil Rights PBS.ORG/indePendenTLens/POWERBROKER Table of Contents 1 Using this Guide 2 From the Filmmaker 3 The Film 4 Background Information 5 Biographical Information on Whitney Young 6 The Leaders and Their Organizations 8 From Nonviolence to Black Power 9 How Far Have We Come? 10 Topics and Issues Relevant to The Powerbroker: Whitney Young’s Fight for Civil Rights 10 Thinking More Deeply 11 Suggestions for Action 12 Resources 13 Credits national center for MEDIA ENGAGEMENT Using this Guide Community Cinema is a rare public forum: a space for people to gather who are connected by a love of stories, and a belief in their power to change the world. This discussion guide is designed as a tool to facilitate dialogue, and deepen understanding of the complex issues in the film The Powerbroker: Whitney Young’s Fight for Civil Rights. It is also an invitation to not only sit back and enjoy the show — but to step up and take action. This guide is not meant to be a comprehensive primer on a given topic. Rather, it provides important context, and raises thought provoking questions to encourage viewers to think more deeply. We provide suggestions for areas to explore in panel discussions, in the classroom, in communities, and online. We also provide valuable resources, and connections to organizations on the ground that are fighting to make a difference. For information about the program, visit www.communitycinema.org DISCUSSION GUIDE // THE POWERBROKER 1 From the Filmmaker I wanted to make The Powerbroker: Whitney Young’s Fight for Civil Rights because I felt my uncle, Whitney Young, was an important figure in American history, whose ideas were relevant to his generation, but whose pivotal role was largely misunderstood and forgotten. -
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. -
The Futility of Violence I. Gandhi's Critique of Violence for Gandhi, Political
CHAPTER ONE The Futility of Violence I. Gandhi’s Critique of Violence For Gandhi, political life was, in a profound and fundamental sense, closely bound to the problem of violence. At the same time, his understanding and critique of violence was multiform and layered; violence’s sources and consequences were at once ontological, moral and ethical, as well as distinctly political. Gandhi held a metaphysical account of the world – one broadly drawn from Hindu, Jain, and Buddhist philosophy – that accepted himsa or violence to be an ever-present and unavoidable fact of human existence. The world, he noted, was “bound in a chain of destruction;” the basic mechanisms for the reproduction of biological and social life necessarily involved continuous injury to living matter. But modern civilization – its economic and political institutions as well as the habits it promoted and legitimated – posed the problem of violence in new and insistent terms. Gandhi famously declared the modern state to represent “violence in a concentrated and organized form;” it was a “soulless machine” that – like industrial capitalism – was premised upon and generated coercive forms of centralization and hierarchy.1 These institutions enforced obedience through the threat of violence, they forced people to labor unequally, they oriented desires towards competitive material pursuits. In his view, civilization was rendering persons increasingly weak, passive, and servile; in impinging upon moral personality, modern life degraded and deformed it. This was the structural violence of modernity, a violence that threatened bodily integrity but also human dignity, individuality, and autonomy. In this respect, Gandhi’s deepest ethical objection to violence was closely tied to a worldview that took violence to inhere in modern modes of politics and modern ways of living. -
Volume 6 March 2017
Volume 6 ♦ March 2017 Worship COMMITTEES... Premium Dues, Ellen Kurtz, Elizabeth Ward, [email protected] Food Pantry, Pam Millian, [email protected] Calendaring, Rachel Eckhaus, [email protected] Adult Learning, Jennifer Lemberg, [email protected] B’nai Mitzvah, OPEN [email protected] College Youth, Stacey Matusow, [email protected] ECP, Cindy Musoff, [email protected] Green Team, Bonnie Hagen, [email protected] Israel, Jack Berger, [email protected] Religious School, Jen Labovitz, CONGREGATION KOL AMI [email protected] A REFORM SYNAGOGUE Youth Groups, Karen Reynolds, [email protected] Marketing, Leslie Wiesen, [email protected] 252 Soundview Avenue • White Plains, New York Inter-Faith Families, 914.949.4717 • www.nykolami.org [email protected] Men’s Council, AdamHutter, [email protected] A Member of the Union for Reform Judaism Leadership Development, Michael Elkin, Lisa Borowitz, [email protected] RABBIS Membership, Adrienne Pollak, Dana Ross, [email protected] Rabbi Shira Milgrom & Rabbi Tom Weiner Retreat, Genna Farley, [email protected] CANTOR Worship, Sheryl Brady, [email protected] David Rosen WRJ Sisterhood, Sheryl Brady, Rachel Eckhaus, Stacey Matusow, [email protected] Annual Fund, David Okun, [email protected] Executive Director • Jess Lorden Budget and Operating, Jeff Gelfand, [email protected] Religious School Director • Felice Miller Baritz Capital Budget, OPEN ECP -
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. -
Freedom Riders Democracy in Action a Study Guide to Accompany the Film Freedom Riders Copyright © 2011 by WGBH Educational Foundation
DEMOCRACY IN ACTION A STUDY GUIDE TO ACCOMPANY THE FILM FREEDOM RIDERS DEMOCRACY IN ACTION A STUDY GUIDE TO ACCOMPANY THE FILM FREEDOM RIDERS Copyright © 2011 by WGBH Educational Foundation. All rights reserved. Cover art credits: Courtesy of the Birmingham Civil Rights Institute. Back cover art credits: Bettmann/CORBIS. To download a PDF of this guide free of charge, please visit www.facinghistory.org/freedomriders or www.pbs.org/freedomriders. ISBN-13: 978-0-9819543-9-4 ISBN-10: 0-9819543-9-1 Facing History and Ourselves Headquarters 16 Hurd Road Brookline, MA 02445-6919 ABOUT FACING HISTORY AND OURSELVES Facing History and Ourselves is a nonprofit and the steps leading to the Holocaust—the educational organization whose mission is to most documented case of twentieth-century engage students of diverse backgrounds in an indifference, de-humanization, hatred, racism, examination of racism, prejudice, and antisemitism antisemitism, and mass murder. It goes on to in order to promote a more humane and explore difficult questions of judgment, memory, informed citizenry. As the name Facing History and legacy, and the necessity for responsible and Ourselves implies, the organization helps participation to prevent injustice. Facing History teachers and their students make the essential and Ourselves then returns to the theme of civic connections between history and the moral participation to examine stories of individuals, choices they confront in their own lives, and offers groups, and nations who have worked to build a framework and a vocabulary for analyzing the just and inclusive communities and whose stories meaning and responsibility of citizenship and the illuminate the courage, compassion, and political tools to recognize bigotry and indifference in their will that are needed to protect democracy today own worlds. -
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.