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Tag: civil-rights movement

  • Children of the late Rev. Jesse Jackson honor his legacy as memorial services set for next week

    Jesse Jackson’s life was defined by *** relentless fight for justice and equality. I was born in Greenville, South Carolina, uh, in rampant radical racial segregation. Had to be taught to go to the back of the bus or be arrested. In 1965, he began working for Reverend Martin Luther King Jr. I learned so much from him, such *** great source of inspiration. Both men were in Memphis in April 1968 to support striking sanitation workers. King and other civil rights leaders were staying at the Lorraine Motel. He said, Jesse, you know, you don’t even have on *** shirt and tie. You don’t even have on *** tie. We’re going to dinner. I said, Doc, you know it does not require *** tie. Just an appetite and we laughed. I said, Doc, and the bullet hit. With King gone, his movement was adrift. Years later, Jackson formed Operation Push, pressuring businesses to open up to black workers and customers and adding more focus on black responsibility, championed in the 1972 concert Watt Stacks. Watts. The Reverend set his sights on the White House in 1984. 1st thought of as *** marginal candidate, Jackson finished third in the primary race with 18% of the vote. He ran again in 1988, doubling his vote count and finishing in 2nd in the Democratic race. At the time, it was the farthest any black candidate had gone in *** presidential contest. But 20 years later when President Barack ran, we were laying the groundwork for that season. In 2017, Jackson had *** new battle to fight, Parkinson’s disease, but it did. It stop him. Late in life, he was still fighting. He was arrested in Washington while demonstrating for voting rights. His silent presence at the trial of Ahmaud Arbery’s killers prompted defense lawyers to ask that he leave the courtroom. Jackson stayed from the Jim Crow South through the turbulent 60s and into the Black Lives Matter movement. Jesse Jackson was *** constant, unyielding voice for justice.

    Children of the late Rev. Jesse Jackson honor his legacy as memorial services set for next week

    Updated: 8:30 PM PST Feb 18, 2026

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    From jokes about his well-known stubbornness to tears grieving the loss of a parent, the adult children of the Rev. Jesse L. Jackson Sr. gave an emotional tribute Wednesday honoring the legacy of the late civil rights icon, a day after his death.Jackson died Tuesday at his home in Chicago after battling a rare neurological disorder that affected his ability to move and speak. Standing on the steps outside his longtime Chicago home, five of his children, including U.S. Rep. Jonathan Jackson, remembered him not only for his decades-long work in civil rights but also for his role as spiritual leader and father.“Our father is a man who dedicated his life to public service to gain, protect and defend civil rights and human rights to make our nation better, to make the world more just, our people better neighbors with each other,” said his youngest son, Yusef Jackson, fighting back tears at times.Memorial services were set for next week, with two days of him lying in repose at the Chicago headquarters of the Rainbow PUSH Coalition, the organization he founded. A public memorial dubbed “The People’s Celebration” was planned for Feb. 27 at the House of Hope, a South Side church with a 10,000-person arena. Homegoing services were set for the following day at Rainbow PUSH, according to the organization.Jackson rose to prominence six decades ago as a protege of the Rev. Martin Luther King Jr., joining the voting rights march King led from Selma to Montgomery, Alabama. King later dispatched Jackson to Chicago to launch Operation Breadbasket, a Southern Christian Leadership Conference effort to pressure companies to hire Black workers.Jackson was with King on April 4, 1968, when the civil rights leader was killed.Remembrances have poured in worldwide for Jackson, including flowers left outside the home where large portraits of a smiling Jackson had been placed. But his children said he was a family man first.“Our father took fatherhood very seriously,” his eldest child, Santita Jackson, said. “It was his charge to keep.”His children’s reflections were poetic in the style of the late civil rights icon — filled with prayer, tears and a few chuckles, including about disagreements that occur when growing up in a large, lively family.His eldest son, Jesse Jackson Jr., a former congressman, said his father’s funeral services would welcome all, “Democrat, Republican, liberal and conservative, right wing, left wing — because his life is broad enough to cover the full spectrum of what it means to be an American.”The family asked only that those attending be respectful.“If his life becomes a turning point in our national political discourse, amen,” he said. “His last breath is not his last breath.”

    From jokes about his well-known stubbornness to tears grieving the loss of a parent, the adult children of the Rev. Jesse L. Jackson Sr. gave an emotional tribute Wednesday honoring the legacy of the late civil rights icon, a day after his death.

    Jackson died Tuesday at his home in Chicago after battling a rare neurological disorder that affected his ability to move and speak. Standing on the steps outside his longtime Chicago home, five of his children, including U.S. Rep. Jonathan Jackson, remembered him not only for his decades-long work in civil rights but also for his role as spiritual leader and father.

    “Our father is a man who dedicated his life to public service to gain, protect and defend civil rights and human rights to make our nation better, to make the world more just, our people better neighbors with each other,” said his youngest son, Yusef Jackson, fighting back tears at times.

    Memorial services were set for next week, with two days of him lying in repose at the Chicago headquarters of the Rainbow PUSH Coalition, the organization he founded. A public memorial dubbed “The People’s Celebration” was planned for Feb. 27 at the House of Hope, a South Side church with a 10,000-person arena. Homegoing services were set for the following day at Rainbow PUSH, according to the organization.

    Jackson rose to prominence six decades ago as a protege of the Rev. Martin Luther King Jr., joining the voting rights march King led from Selma to Montgomery, Alabama. King later dispatched Jackson to Chicago to launch Operation Breadbasket, a Southern Christian Leadership Conference effort to pressure companies to hire Black workers.

    Jackson was with King on April 4, 1968, when the civil rights leader was killed.

    Remembrances have poured in worldwide for Jackson, including flowers left outside the home where large portraits of a smiling Jackson had been placed. But his children said he was a family man first.

    “Our father took fatherhood very seriously,” his eldest child, Santita Jackson, said. “It was his charge to keep.”

    His children’s reflections were poetic in the style of the late civil rights icon — filled with prayer, tears and a few chuckles, including about disagreements that occur when growing up in a large, lively family.

    CHICAGO, ILLINOIS - FEBRUARY 18: (L-R) The children of civil rights leader Jesse Jackson Sr., Jesse Jackson Jr., Rep. Jonathan Jackson (D-IL), Sanita Jackson, Ashley Jackson, and Yusef Jackson speak about their father outside their parents' home on February 18, 2026 in Chicago, Illinois. Jesse Jackson Sr. died early yesterday morning. (Photo by Scott Olson/Getty Images)

    Scott Olson

    The children of civil rights leader Jesse Jackson Sr., Jesse Jackson Jr., Rep. Jonathan Jackson (D-IL), Sanita Jackson, Ashley Jackson, and Yusef Jackson speak about their father outside their parents’ home on February 18, 2026, in Chicago, Illinois. Jesse Jackson Sr. died early yesterday morning. (Photo by Scott Olson/Getty Images)

    His eldest son, Jesse Jackson Jr., a former congressman, said his father’s funeral services would welcome all, “Democrat, Republican, liberal and conservative, right wing, left wing — because his life is broad enough to cover the full spectrum of what it means to be an American.”

    The family asked only that those attending be respectful.

    “If his life becomes a turning point in our national political discourse, amen,” he said. “His last breath is not his last breath.”

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  • Rosenwald Schools taught a generation of early civil rights leaders across the South – WTOP News

    At the turn of the 20th century, a revolutionary education program called the Rosenwald Schools built new schoolhouses all across the Southeast for Black children, and the remnants of these schools can still be seen in Northern Virginia and Maryland.

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    How the Rosenwald Schools taught a generation of early civil rights leaders

    Throughout February, WTOP is celebrating Black History Month. Join us on-air and online as we bring you the stories, people and places that make up our diverse community.

    At the turn of the 20th century, Black children were barred from public schools, and many Southern states would not allocate funding to educate them. A revolutionary education program called the Rosenwald Schools built new schoolhouses all across the Southeast for Black children, and the remnants of these schools can still be seen in Northern Virginia and Maryland.

    The Rosenwald School building program was the brainchild of former slave and founder of the Tuskegee Institute, Booker T. Washington, and Julius Rosenwald, who was the president of the Sears and Roebuck Company.

    “These two men create this program where they engage Black communities and white school boards. … From 1912 to 1937, it builds 4,978 schools across 15 Southern and border states, and the results are transformative,” Andrew Feiler, a photographer and author, told WTOP.

    Feiler’s photographs capturing surviving Rosenwald Schools will be on display at the National Building Museum in D.C. starting Feb. 28 through the end of the year.

    He said these schools were revolutionary for the time.

    In the early 20th century, “There was a large and persistent Black-white education gap in the South,” Feiler said. “That gap closes precipitously between World War I and World War II, and the single greatest driver of that achievement is Rosenwald Schools.”

    Reaching across long divides ‘fundamentally changed this country for the better’

    Jeff Clark, a public historian in Fairfax County, Virginia, called the schools “game changing.”

    “It was hope in a time where kids didn’t have a lot of hope, families didn’t have a lot of hope. It’s hard for me to explain what that must have felt like,” he said.

    Many of the vital leaders during the Civil Rights Movement were educated at these schools, including activist Medgar Evers, author Maya Angelou and Georgia Congressman John Lewis.

    “What you realize is that these schools helped create the educational foundation, the economic foundation that helped the Civil Rights Movement happen when it happened,” Feiler said.

    The vast majority of Rosenwald Schools were small, one to four-teacher schools. The African American community did not receive bus service from the public school system, so the schools had to serve an area where students could walk there, which led to smaller school sizes.

    Only around 500 of these Rosenwald School buildings are left standing in the U.S. Many have been repurposed into city buildings maintained as part of a school system or restored and turned into museums like the Ridgeley School in Capitol Heights, Maryland.

    Maryland was home to over 150 Rosenwald Schools; Virginia was home to more than 380.

    In Fairfax County, Virginia, before the Rosenwald Schools were built, “if you were African American, your education stopped at grade seven, unless you could afford to pay tuition to go to Washington, D.C., or you had a family member who lived in Washington, D.C., who had an address you could use,” Clark said.

    At the turn of the 20th century, “there were not a lot of school buildings constructed for African American children,” Clark said.

    Four Rosenwald Schools were built in Fairfax County, which at the time was a much more rural farming community than it is today.

    One was built in Fairfax City, not far from George Mason’s campus, another called Guilford in Tysons Corner. The Oak Grove Community on the border of Loudoun County was built in the 1930s and the Seminary Rosenwald School in Alexandria was replaced by T.C. Williams High School, now Alexandria City High School.

    “It was hope for communities who had no hope because the county was spending all its money to build new brick and mortar buildings for white children in Annandale and McLean,” Clark said.

    According to Clark, the expertly designed school plans developed at the Tuskegee Institute laid out blueprints for schools of different sizes and focused on details that are still being used today.

    “About 20 years ago, FCPS got really interested in natural light. How can we bring more natural light into our buildings? Because that’s so important for kids,” Clark said.

    “They were talking about that 100 years ago at the Tuskegee Institute, they gave specific instructions for, here’s a plan for the building that will fit the size of your lot. Here is how you should orient that building on your lot to maximize the use of natural light for those kids,” he added.

    Feiler said the creation of these schools is a lesson everyone in America can learn from.

    “Julius Rosenwald, a white, Northern, Jewish businessman, and Booker T. Washington, a Black, Southern Christian educator, were reaching across divides of race, of religion, and of region; in 1912 in a deeply segregated, deeply Jim Crow America, and they fundamentally changed this country for the better,” Feiler said.

    “I think the heart of this story speaks to everybody walking in the streets today, crying out for change, that we are the change, that individual actions matter and that we do change the world,” he added.

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    Luke Lukert

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  • From Selma to Minneapolis

    On March 16, 1965, a thirty-nine-year-old woman named Viola Liuzzo got into a late-model Oldsmobile and drove eight hundred miles from her home in Detroit, Michigan, to Selma, Alabama. Days earlier, following the Bloody Sunday protests, where voting-rights demonstrators had been tear-gassed and beaten, Dr. Martin Luther King, Jr., had issued an appeal to people of conscience across the country to come to Alabama and participate in what had already become one of the most consequential theatres in the movement for equality. Liuzzo, a white woman who’d been born in Pennsylvania, moved to Michigan, where she eventually married an official with the Teamsters and became active in the Detroit N.A.A.C.P. She told her family and friends that she felt compelled to do something about the situation in Alabama, arranged child care for her five children, and drove south.

    On March 25th, the third attempt at marching from Selma to Montgomery, the state capital, proved successful, and King delivered one of his least noted but most significant speeches on the ways in which disenfranchising Black voters had been key to gutting interracial progressive politics across the South. “Racial segregation,” King pointed out, “did not come about as a natural result of hatred between the races immediately after the Civil War.” Rather, he argued, it had evolved as part of a larger campaign to destroy the nascent alliance between former slaves and dispossessed whites that emerged during Reconstruction. Afterward, Liuzzo, who’d volunteered to transport activists between the two cities, drove toward Montgomery with Leroy Moton, a nineteen-year-old Black organizer. They never made it. Liuzzo’s car was intercepted by one carrying four men associated with the Ku Klux Klan. Bullets were fired into Liuzzo’s car, killing her. Moton, covered in Liuzzo’s blood, pretended to be dead, then set off to find help after the men departed.

    The murder sent shock waves through the movement and across the nation. The civil-rights workers Andrew Goodman, James Chaney, and Michael Schwerner had been murdered in Philadelphia, Mississippi, the previous summer, and that February, Jimmie Lee Jackson, a twenty-six-year-old marcher, was fatally shot by an Alabama state trooper after a voting-rights demonstration. Two weeks before Liuzzo was attacked, the Reverend James Reeb, a Unitarian minister and a member of the Southern Christian Leadership Conference from Boston who also volunteered in the voting-rights campaign, had been beaten to death. Nonetheless, Liuzzo’s death—and, specifically, the fact that the movement’s antagonists were willing to kill a white woman—pointed to a broader conclusion. Forces arrayed against the movement did not simply represent a threat to African Americans, as was the popular perception. They were a mortal danger to anyone who disagreed with them, regardless of the person’s race, background, or gender.

    Recent events have given renewed pertinence to the circumstances of Viola Liuzzo’s death. In Minneapolis, on January 7th, Renee Good, a thirty-seven-year-old poet and mother of three from Colorado, was killed by Jonathan Ross, an Immigration and Customs Enforcement agent who fired at her car as she attempted to drive away. Good, who had just dropped her youngest child off at school, had been attempting to block the street as part of a protest against a sweeping ICE crackdown that has besieged Minneapolis for weeks. Superficially, the circumstances of the two deaths, separated by more than sixty years, bore some resemblance: two white women of similar age, both moved by conscience to come to the defense of vulnerable communities, both killed in their vehicles amid a much larger societal conflict playing out around them.

    Yet the more disturbing similarities lie in what happened after their deaths, and in what they conveyed about the crises in which they occurred. Liuzzo’s funeral, in Detroit, drew the leaders of the movement, including King and Roy Wilkins, the executive secretary of the N.A.A.C.P., as well as luminaries from organized labor, such as Walter Reuther and Jimmy Hoffa. Nonetheless, J. Edgar Hoover’s F.B.I. immediately launched a smear campaign against Liuzzo, falsely alleging that physical evidence suggested that she had used heroin shortly before her death and implying that she’d been drawn to Alabama not by deeply held principles but by the prospect of sex with Black men. The Bureau was likely attempting to distract the public from the fact that one of the four men in the car when Liuzzo was killed was an “undercover agent”—a paid informant—who had evidently done nothing to prevent her death. Hoover may have decided that, if Liuzzo’s character could be sufficiently impugned, then any potential backlash to the Bureau’s connection to an incident involving the murder of a married white mother could be avoided.

    Jelani Cobb

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  • MLK’s Legacy of Nonviolent Protest Is More Urgent Than Ever

    Armed agents of “law and order” in Mississippi confront MLK in 1966.
    Photo: AP Photo

    During the 30 years since the United States began observing the Martin Luther King Jr. federal holiday, the commemoration of the life and work of this remarkable man has mostly seemed like a backward look at a struggle that largely succeeded. Yes, there have been regular reminders of the unfinished business of the civil-rights movement and the dangers of backsliding on the country’s commitment to equality and justice. But the sense that we urgently needed to relearn the lessons King once taught us was often lacking — until now.

    In 2026, the country is governed by a regime as aggressive in its reactionary demands to obstruct and reverse social change as the southern local and state governments that fought and jailed MLK were. White-supremacist sentiment is being proclaimed again after decades of being too disreputable to say out loud. Perversion of the Christian Gospel to justify hatred and violence is as widespread as it was when white churches defended racial segregation as holy. And now, as then, advocates for “law and order” regard protest as insurrection and protesters as terrorists (or as George Wallace used to call them, anarchists).

    Millions of Americans seeking a way to cope with the Donald Trump administration and its excesses need to rediscover the legacy of nonviolent protest MLK embodied. Like his role model Mahatma Gandhi, King taught that firm but civil disobedience in the face of injustice is both powerful and difficult to defeat, in part because it denies oppressors the excuse of personal or institutional self-defense and exposes the brutality of those who seek to provoke violence. Although MLK was not present on the Edmund Pettus Bridge in Selma, Alabama, on March 7, 1965, many of his disciples were, and televised images of their being clubbed to the pavement and attacked by police dogs that day probably did more to advance the cause of civil-rights legislation than anything that happened during the many decades of Jim Crow. Today’s protesters need not be willing to make such sacrifices to learn that exchanges of blows with law enforcement mostly benefit those who equate dissent with civil war, rather than civil rights.

    Aside from the strategy and tactics King adopted to move a long-complacent nation toward at least a semblance of racial equality (and had he not been murdered, perhaps economic equality), he also stood tall for universal values against the moral relativism of nationalists and nativists, who — then as now — show no respect for people outside their cult of blood and soil. In this he followed the teachings of Jesus Christ, who commanded love for the stranger, the prisoner, the despised outcast, even one’s enemies. King also understood that both the professed religious beliefs of most Americans and the civic creed of Americanism rely on a commitment to equality and a healthy disrespect for the idols of wealth and power. Most of all, MLK was firm in his conviction that true patriotism is aspirational, rather than a celebration of current or past “greatness.” He deeply believed in his country as a dream, rather than as a perfected society where criticism is treason.

    Perhaps the future of this country isn’t as dark and forbidding as it can seem at the beginning of 2026. It’s possible the drift into police-state authoritarianism can be reversed. Maybe the wars and rumors of war breaking out almost daily won’t burst into an orgy of killing or plans for a new American empire. But for the time being, King’s example of courage and conviction remains very useful, particularly for those whose peaceful protests are met with armed repression.

    It’s not a coincidence that one of MLK’s most important essays was titled “Letter From a Birmingham Jail.” From behind bars, he argued that “injustice anywhere is a threat to justice everywhere,” upbraided Christian ministers for their hypocritical demands for unjust peace, and expressed faith in his ultimate vindication. It’s a good time to reread his words and emulate his example. Keep in mind that the people now running the country have officially turned the civil-rights movement on its head by pretending the only victims of injustice worth defending are white men and the only refugees worth rescuing are white South Africans. Like Sisyphus in the Greek myths, Americans have watched the rock roll back down the hill during the long struggle for equality. MLK’s legacy inspires us to reject despair and keep up the fight.


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    Ed Kilgore

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  • ‘The Most Dangerous Negro’: 3 Essential Reads on the FBI’s Assessment of MLK’s Radical Views and Allies

    Rev. Martin Luther King Jr. relaxes at home in May 1956 in Montgomery, Alabama. Michael Ochs Archives/Getty Images

    Howard Manly, The Conversation

    Left out of GOP debates about “the weaponization” of the federal government is the use of the FBI to spy on civil rights leaders for most of the 20th century.

    Martin Luther King Jr. was one of the targets.

    As secret FBI documents became declassified, The Conversation U.S. published several articles looking at the details that emerged about King’s personal life and how he was considered in 1963 by the FBI as “the most dangerous Negro.”

    1. The radicalism of MLK

    As a historian of religion and civil rights, University of Colorado Colorado Springs Professor Paul Harvey writes that while King has come to be revered as a hero who led a nonviolent struggle to build a color blind society, the true radicalism of MLK’s beliefs remain underappreciated.

    “The civil saint portrayed nowadays was,” Harvey writes, “by the end of his life, a social and economic radical, who argued forcefully for the necessity of economic justice in the pursuit of racial equality.”

    2. The threat of being called a communist

    Jason Miller, a North Carolina State University English professor, details the delicate balance that King was forced to strike between some of his radical allies and the Kennedy and Johnson administrations.

    As the leading figure in the civil rights movement, Miller explains, King could not be perceived as a communist in order to maintain his national popularity.

    As a result, King did not overtly invoke the name of one of the Harlem Renaissance’s leading poets, Langston Hughes, a man the FBI suspected of being a communist sympathizer.

    But Miller’s research reveals the shrewdness with which King still managed to use Hughes’ poetry in his speeches and sermons, most notably in King’s “I Have a Dream” speech which echoes Hughes’ poem “I Dream a World.”

    “By channeling Hughes’ voice, King was able to elevate the subversive words of a poet that the powerful thought they had silenced,” Miller writes.

    3. ‘We must mark him now’

    As a historian who has done substantial research regarding FBI files on the Black freedom movement, UCLA labor studies lecturer Trevor Griffey points out that from 1910 to the 1970s, the FBI treated civil rights activists as either disloyal “subversives” or “dupes” of foreign agents.

    Screenshot from a 1966 FBI memo regarding the surveillance of Martin Luther King Jr. National Archives via Trevor Griffey photo

    As King ascended in prominence in the late 1950s and 1960s, it was inevitable that the FBI would investigate him.

    In fact, two days after King delivered his famous “I Have a Dream” speech at the 1963 March on Washington for Jobs and Freedom, William Sullivan, the FBI’s director of intelligence, wrote: “We must mark him now, if we have not done so before, as the most dangerous Negro of the future in this Nation from the standpoint of communism, the Negro and national security.”

    Editor’s note: This story is a roundup of articles from The Conversation’s archives.

    Howard Manly, Outreach Editor, The Conversation

    This article is republished from The Conversation under a Creative Commons license. Read the original article.

    The Conversation

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  • The Atlanta Voice Celebrates Hall of Fame Induction of Publisher Janis Ware and the Late J. Lowell Ware

    The Atlanta Voice proudly celebrates the induction of Publisher Janis Ware and her late father, J. Lowell Ware (1928–1991), into the 2025 Atlanta Press Club Hall of Fame — honoring their powerful legacy of journalism, justice, and community impact.

    The Atlanta Voice Publisher, Janis Ware (left), and her sister, Dr. Rhonda Ware (right). Photo by Jazmine Brazier/The Atlanta Voice

    A visionary publisher and civil rights advocate, J. Lowell Ware founded The Atlanta Voice in 1966 after co-founding The Atlanta Inquirer, determined to amplify Black voices and tell stories the mainstream press ignored. He used journalism as a force for empowerment and progress, and co-founded the SUMMECH Community Development Corporation to help revitalize Atlanta’s historic neighborhoods.

    Today, Janis Ware carries that mission forward as Publisher of The Atlanta Voice and Executive Director of SUMMECH. Under her leadership, The Atlanta Voice has evolved into a modern multimedia platform, and SUMMECH has built more than 1,800 affordable homes in Atlanta’s Mechanicsville community.

    Their Hall of Fame induction is more than a milestone — it’s a celebration of family, legacy, and the unwavering belief that media can uplift and transform communities.

    Together, Janis and J. Lowell Ware are the heart of Atlanta’s Black press — champions of truth, empowerment, and progress whose influence endures across generations.

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  • Are colleges facing a free speech crisis?

    Are colleges facing a free speech crisis?

    Are colleges facing a free speech crisis?

    From the picket lines of the Civil Rights Movement and the Vietnam War, to social media posts surrounding the Israel-Hamas conflict today, expressing free speech — and how to better define it — continues to test higher education decision-makers.

    The increase in student-led protests at U.S.-based colleges and universities surrounding the October 2023 Israel-Hamas conflict has brought free speech on campus, back into popular discourse. After the actions and suspensions of some student groups led to televised congressional hearings and then the resignation of two elite university presidents, defining and outlining free speech on campus appeared to be at a stalemate. Groups such as, The Foundation for Individual Rights and Expression, or FIRE are attempting to keep the dialogue going. FIRE is a nonprofit, nonpartisan organization that works on a national scale to spread awareness regarding free speech rights on college campuses. “We’re seeing large amounts of students professing self-censorship and the culture of free speech being deteriorated on college campuses,” Zach Greenberg said, the senior program officer within campus advocacy at FIRE. “And so while the law remains solid, we do worry about how it’s being applied and how universities actually are defending students’ free speech rights.” By expressing and exercising their free speech rights, student-led groups have consistently influenced federal legislation especially during the 1960s and 1970s. Most notably, the passing of the Civil Rights Act of 1964, the Voting Rights Act of 1965, and Nixon signing the 26th Amendment in 1971, which lowered the voting age from 21 to 18-years-old at the federal level. In the 1960s, the Civil Rights movement was amplified by courageous students such as Claudette Colvin, Diane Nash, the Little Rock Nine, and the Greensboro Four, and several student-led and founded groups such as the Student Nonviolent Coordinating Committee (SNCC) and the Black Panther Party. However, protests reached a fever pitch on May 4, 1970, with the Kent State Massacre, in which four students were shot and killed by Ohio State National Guardsmen. Less than two weeks later, on May 15, 1970 at Jackson State in Mississippi, law enforcement fired into a crowd, killing a pre-law student and a local high school student, who was on campus at the time. Following these national tragedies, the Nixon administration assembled a task force to study campus unrest on a national scale. What resulted was a 400-plus page magnum opusEditSign titled, “The Report of the President’s Commission on Campus Unrest,” which analyzed the Kent State and Jackson State tragedies, the history of campus protests stretching back to the American Revolution, and suggestions for students, faculty, and law enforcement moving forward. Although, the Nixon administration hesitated to implement the commission’s suggestions from the lengthy tome, today’s students aren’t limited by formal case studies to share their thoughts and reach a wider audience. Whether students speak formally through congressional hearings (that are subsequently shared on YouTube to view beyond traditional airtimes) or informally through social media posts, clarifying free speech for students in the digital age may continue to be a challenging, but a necessary, discussion. “Students aren’t really having the kind of discussions that they were having, perhaps 10 or 15 years ago,” Greenberg said. “The first step to defending your rights is knowing your rights.”

    The increase in student-led protests at U.S.-based colleges and universities surrounding the October 2023 Israel-Hamas conflict has brought free speech on campus, back into popular discourse. After the actions and suspensions of some student groups led to televised congressional hearings and then the resignation of two elite university presidents, defining and outlining free speech on campus appeared to be at a stalemate.

    Groups such as, The Foundation for Individual Rights and Expression, or FIRE are attempting to keep the dialogue going. FIRE is a nonprofit, nonpartisan organization that works on a national scale to spread awareness regarding free speech rights on college campuses.

    “We’re seeing large amounts of students professing self-censorship and the culture of free speech being deteriorated on college campuses,” Zach Greenberg said, the senior program officer within campus advocacy at FIRE. “And so while the law remains solid, we do worry about how it’s being applied and how universities actually are defending students’ free speech rights.”

    By expressing and exercising their free speech rights, student-led groups have consistently influenced federal legislation especially during the 1960s and 1970s.

    Most notably, the passing of the Civil Rights Act of 1964, the Voting Rights Act of 1965, and Nixon signing the 26th Amendment in 1971, which lowered the voting age from 21 to 18-years-old at the federal level.

    In the 1960s, the Civil Rights movement was amplified by courageous students such as Claudette Colvin, Diane Nash, the Little Rock Nine, and the Greensboro Four, and several student-led and founded groups such as the Student Nonviolent Coordinating Committee (SNCC) and the Black Panther Party.

    However, protests reached a fever pitch on May 4, 1970, with the Kent State Massacre, in which four students were shot and killed by Ohio State National Guardsmen. Less than two weeks later, on May 15, 1970 at Jackson State in Mississippi, law enforcement fired into a crowd, killing a pre-law student and a local high school student, who was on campus at the time.

    Following these national tragedies, the Nixon administration assembled a task force to study campus unrest on a national scale. What resulted was a 400-plus page magnum opus

    Although, the Nixon administration hesitated to implement the commission’s suggestions from the lengthy tome, today’s students aren’t limited by formal case studies to share their thoughts and reach a wider audience.

    Whether students speak formally through congressional hearings (that are subsequently shared on YouTube to view beyond traditional airtimes) or informally through social media posts, clarifying free speech for students in the digital age may continue to be a challenging, but a necessary, discussion. “Students aren’t really having the kind of discussions that they were having, perhaps 10 or 15 years ago,” Greenberg said. “The first step to defending your rights is knowing your rights.”

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  • Siena College hosts ‘Journey to Freedom’ project

    Siena College hosts ‘Journey to Freedom’ project


    LOUDONVILLE, N.Y. (NEWS10) — Siena College hosted a reception of the Journey to Freedom project on February 3. The event honored 15 Capital Region veterans of the Civil Rights Movement.

    The reception featured live music performances and the presentation of a film series showing interviews from women and men who participated in the 1960s social justice campaign. The interviews will be archived and available to the public on the Siena College website.



    Jackson Tollerton

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  • Barbra As Ultimate Useless White Woman in Night of the Living Dead

    Barbra As Ultimate Useless White Woman in Night of the Living Dead

    As far as politically charged early innovators of the horror genre go, Night of the Living Dead takes the cake. Not only the template for the many zombie movies that would come after it, George A. Romero’s debut feature would set the tone for embedding political commentary in such “gory trash.” In fact, although not a zombie movie, it was only six years later that Tobe Hooper’s The Texas Chain Saw Massacre would be released. Yet another scathing commentary on the Vietnam War lying just beneath the surface. 

    With Night of the Living Dead, though, it was about more than just accenting the fact that carnage had become nothing but “titillating” news to report on. It was about the apex that the civil rights movement had reached in the late 1960s, culminating not only in numerous constitutional gains (so they said) for Black Americans, but also the assassination of Martin Luther King Jr. on April 4, 1968. This, “coincidentally,” was the year that Night of the Living Dead was released. Amid the most volatile of racial tensions, the Cold War and the U.S. government’s open slaughtering of its citizens whether at home or abroad (where many were sent to fight a losing, inane war). Romero’s decision to cast a Black actor, Duane Jones, in the lead role of a horror film was also considered groundbreaking. But who knew better than the American Black man what it was to live a 24/7 horror movie? More “scandalous” still, Jones as Ben was placed in the hero role among the rest of the all-white cast. This including Judith O’Dea, who played the part of Barbra. A part that would have, in later years, framed her as the final girl (instead, that inaugural trope would be helmed by Sally Hardesty [Elena Sanchez] in The Texas Chain Saw Massacre). But in Night of the Living Dead, the trope she instead embodies is one that has endured over many decades: the useless white woman. Not to be confused with the frivolous white woman (e.g., Betty Draper from Mad Men). 

    The film starts out in such a way as to naturally lead the viewer to believe that this is going to be a movie centered on Barbra, with the first almost fourteen minutes focused on what happens after her brother, Johnny (Russell Streiner), is attacked in the cemetery by the first “ghoul” a.k.a. zombie (played by Bill Hinzman) and Barbra must flee to some kind of safety. This turns out to be an empty (sort of) house not far from the cemetery (itself located in a rural area three hours from Pittsburgh, per Johnny’s complaints about having to travel all the way there just to place a wreath on their dead father’s grave and satisfy their mother [who got to stay home] and her quaint notions of “remembrance”). Upon encountering the mangled, eaten body of the original homeowner, Barbra starts to run outside the house again, only to encounter not only the same zombie following her, but Ben as well, himself seeking refuge from these horrifying “things,” as he calls them. No longer human. And this is an important word to distinguish the “living dead” (a phrase that also describes how the U.S. treats its minorities) from the humans. Because it’s the underlying language white people have used for centuries in their classification of Black people. What James Baldwin once referred to as the “thingification” of Black men and women during slavery. Noting how this is the only race that has ever been viewed as entirely “unhuman,” so as to “absolve” people from any sense of wrongdoing about their treatment. And it is a deeply indoctrinated perception that remains embedded in the white psyche—and, of course, never should have been permitted to happen in the first place. But with that “thingifying” of Black people, it’s no surprise that a police officer’s mere sight of a Black man would prompt him to assume him as a “ghoul,” giving automatic “license” to shoot him. As though he doesn’t have that automatic “license” every day of the week, even when a rash of dead corpses haven’t reanimated into flesh-eating zombies. 

    Barbra is perhaps able to conceal her own racism by saying not much of anything at all throughout the narrative. Even so, when Ben notices her terrified reaction—as though it might still be lingering because she’s alone with a Black man—after he closes the door behind them, he assures, “It’s all right.” What’s more, Ben is the only person she can rely on in her state. Especially now that she’s witnessed the death of her brother (though is still in denial about him being dead). Because, yes, Barbra is traumatized, entering into a trance as a coping mechanism. But it says something that she is the one who does that over Ben, accustomed, as a Black man, to not only enduring trauma all the time but being expected to grin and bear it. To “power through.” No such expectation has ever been placed on a white girl like Barbra, allowed to indulge and wallow in the shock of her trauma in a way that Ben, quite simply, is not built to. 

    Thus, he enters into a fight response, proceeding to board up all the windows to the house after realizing there’s no other options for defense. Barbra, meanwhile, is still in her scared little girl trance. Something Ben is expected to accommodate by interrupting his own state of panic to soothe her. To placate her. To, at the very least, try to shake her out of her dark reverie so that he can have the benefit of a partner assisting him in trying to survive. Foolishly, he does try to get Barbra to help out a bit with arming the place against the indefatigably hungry zombies amassing outside, smelling live people the way bears can sniff out food from miles away. As he riffles through kitchen drawers looking for something useful (since Barbra damn sure ain’t), Barbra continues to stare at him blankly, doing absolutely nothing except making the situation worse with her unapologetic uselessness. Finally, Ben gets so irritated by it that he spells out, “Why don’t you see if you can find some wood, some boards, something there by the fireplace, something we can nail this place up?” When she responds by approaching him silently, almost like a zombie herself, Ben snaps and starts to scream, “Goddam—!” stopping himself to try a gentler, more empathetic tack. He tells her, “Look, I know you’re afraid. I’m afraid too. But we have to try to board up the house together. Now, I’m going to board up the windows and the doors, do you understand? We’ll be all right here till someone comes to rescue us. But we’ll have to work together. You’ll have to help me.” Turns out, Ben forgot how much a useless white woman doesn’t have to do anything. Especially help out a Black man. 

    The rhetoric of Ben repeating his line about needing to work together comes up more than once, and it’s indicative, yet again, of the times. When leading faces of the Black civil rights movement, including King and Baldwin, were imploring white folks to recognize Black people as their fellow brothers and sisters. To, at long last, work with them rather than against them. But that didn’t happen in real life, and it certainly didn’t happen in Night of the Living Dead, where Ben is met with resistance at almost every turn. Particularly when the basement hiders in the house, led by Harry Cooper (Karl Hardman), emerge. Indeed, the fact that they heard all of the noise plus Barbra’s screaming upstairs and did nothing except continue to hide is yet another metaphor for white uselessness in a Black person’s world. At the minimum, Tom (Keith Wayne), is willing to be more helpful. And more adhering to Ben’s inherent leadership role. Something Harry obviously doesn’t feel obliged to relinquish, assuming he’s the one who should be listened to as the eldest white man. 

    Before they enter the scene, however, Ben actually does end up appearing to miss the form of Barbra’s uselessness that kept her mute because, once she starts talking lucidly, she becomes even more of a shitshow. Initially retelling the story of what happened to her brother with an air of calmness, Barbra grows gradually more frantic and, yes, hysterical. This prompts Ben to urge, “Maybe you oughta calm down.” In other words, Oh god, please go back to your fugue state. As her hysteria mounts, she insists they go find her brother, who she also insists is still alive. After enough of this, Ben socks her in the face, a look of satisfaction forming as he seems to view Barbra as the representation for all such previous demanding but useless white women he’s had to deal with in the past. 

    As for Tom’s girlfriend, Judy (Judith Ridley), she, too, proves to be the worst kind of useless in that she actually wields that uselessness as a means to bring others down. Namely, Tom…as she goes against the plan to stay inside while Tom and Ben run out to fill the car with gas so they can escape. Instead of just letting him go, Judy latches onto him. As a result, she later ends up slowing him down when her jacket gets caught in the truck—enough time for the fire that’s started around it to make the whole car go up in flames. Leaving behind the perfect “barbeque dinner” for the surrounding zombies. Still, Judy did at least watch Harry and Helen’s (Marilyn Eastman) “sick” child, Karen (Kyra Schon), in the basement when they asked her to. That was far more than the likes of “paralyzed” Barbra could ever offer. Shit, even a white girl like Marnie Edgar (Tippi Hedren) could function through her trauma so long as she wasn’t triggered by the color red. Not Barbra though. She does fuck-all to help Ben, who does the real labor to survive and, in the end, is met with a crueler fate than Barbra being swarmed by zombies and seeing her undead brother among them. 

    And yet, though it’s sad to say, no amount of Barbra’s assistance likely would have been able to prevent Ben from being met with the average American Black male death: cold-blooded murder by a white person in a position of authority.

    Genna Rivieccio

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  • In new $40M lawsuit, man cleared of Malcolm X slay blames FBI for hiding evidence of real killers

    In new $40M lawsuit, man cleared of Malcolm X slay blames FBI for hiding evidence of real killers

    An innocent man exonerated in the assassination of Malcolm X says in a $40 million lawsuit that the FBI and J. Edgar Hoover hid evidence pointing to the real killer to protect the agency’s undercover operations to undermine the civil rights movement.

    In a lawsuit filed against the U.S. Thursday, Muhammad Aziz, 85, describes a string of FBI reports and evidence bolstering his innocence in the 1965 Audubon Ballroom killing, and lays out how Hoover and the FBI kept that evidence secret during his trial and for years after.

    “FBI employees concealed this information for the purposes of…  protecting and concealing the scope, nature, and activities of its domestic ‘Counterintelligence Program,’ also called ‘COINTELPRO,’ and to divert blame from individuals whom certain FBI employees did not want to see prosecuted for their crimes,” Aziz’s lawsuit alleges.

    Through COINTELPRO, the FBI infiltrated and co-opted domestic political and social movements, with Hoover directing the bureau to “expose, disrupt, misdirect, discredit, and otherwise neutralize” Black activist groups.

    J. EDGAR HOOVER

    AP

    J. Edgar Hoover (AP)

    Aziz, a U.S. Navy veteran who served multiple tours of duty, was 26 and a father of two when he was arrested for Malcolm X’s murder. He and his late co-defendant, Khalil Islam, were railroaded in a Manhattan Supreme Court trial rife with misconduct. Islam’s estate filed a similar lawsuit Thursday.

    Malcolm X

    Malcolm X speaks to reporters in Washington, D.C., May 16, 1963.

    AP

    Malcolm X speaks to reporters in Washington, D.C., May 16, 1963.

    Aziz spent 20 years in prison, and Islam, who died in 2009, served 22 years. Both men were exonerated in 2021 after an investigation by then Manhattan D.A. Cyrus Vance’s office.

    Last year, the city and state agreed to pay Aziz and Islam’s estate $36 million in settlement money.

    “The worst offender of all was the FBI, and they have never acknowledged their role in this case let alone done anything to atone for it,” Aziz’s lawyer, David Shanies, told the Daily News. “It’s about compensating a person whose life was destroyed, and that’s something no about of money can fix.”

    Three gunman, one of them using a shotgun, murdered Malcolm X on Feb, 21, 1965, inside the Washington Heights Ballroom in front of a horrified crowd of 400 that included NYPD and FBI informants and undercover officers.

    One of the killers, Mujahid Abdul Halim, was captured by a group of civilians as he fled the scene.

    Police arrested Aziz and Islam days later, even though the FBI had evidence pointing to another suspect, a Nation of Islam leader named William Bradley, as the man holding the shotgun, according to the lawsuit.

    The lawsuit refers to “evidence of a significant ongoing relationship between Bradley and the FBI,” and is seeking to unearth those ties.

    Bradley, who died in 2018, denied his involvement in the killing.

    John Annese

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  • The Pornographic MLK Statue

    The Pornographic MLK Statue

    One supposed it sounded “harmless” enough. “Brilliant” even. Hank Willis Thomas certainly must have thought it was when he pitched the idea. An “emulation” (or rather, badly attempted emulation) of Martin Luther King Jr. embracing his wife, Coretta Scott King, after winning the Nobel Peace Prize in 1964. That was the photo Thomas took “inspiration” (ostensibly very loose inspiration) from in constructing the giant bronze statue that now sits in Boston Common (Boston being the site of the work due to King meeting Scott in that city, as well as it being the finishing point of a freedom march he led in 1965). At twenty feet tall, it would be an understatement to call the sculpture pornographic (made all the more so by its grotesque size). Yet there’s no other word to employ in order to paint the picture of what one views if and when they encounter it.

    Like most artists, Thomas couldn’t seem to see his work objectively when he stated to The Boston Globe, “This work is really about the capacity for each of us to be enveloped in love, and I feel enveloped in love every time I hear the names and see the faces of Dr. King and Coretta Scott King.” Unfortunately, he seemed to be feeling the love a little too sexually while working on the project, and the result is a sculpture that appears positively obscene in different ways from different angles. For the most part, however, it looks like someone sticking their head in a woman’s crotch to eat her out. “Enveloped in love” indeed (a.k.a. “Smother my face”). Not exactly the “respectful” message Thomas might have been attempting to send, especially considering that this sexualized image only serves to spotlight, once more, the only thing the FBI had on King by spending years trying to discredit his work with reports of his infidelity.

    Dedicated on January 13th, just three days before the official MLK holiday, those with eyes could immediately see that the statue didn’t exactly look like an embrace. Particularly from “the wrong side” (which is most of them). Offense was further taken over the fact that it was an opportunity to actually, oh, depict King and his wife, you know, fully. As in, with their entire bodies…instead of just what looks like a random set of arms (or “a pair of hands hugging a beefy penis,” as Seneca Scott described it). Rasheed N. Walters of The Boston Herald put it succinctly when he said, “Given that I am not white, I am safe from any charges of racism for saying the MLK embrace statue is aesthetically unpleasant. The famous photo should have been a FULL statue of the couple and their embrace. What a huge swing and miss in honoring Dr. and Mrs. King.” Seattle-based comedian Javann Jones added to that sentiment with the reminder, “Show me a white man that was honored with a statue with only two of his limbs.” Fair point.

    So if Thomas was hoping to get some kind of “pass” on the botched depiction because he himself is Black, he was mistaken. For the contempt that the statue drew from all creeds and colors was hard to ignore. Markedly from someone with the last name Scott herself, with Coretta’s cousin, Seneca, responding to the statue via an article called “A Masturbatory ‘Homage’ to My Family” and proceeding to effectively rip Thomas and the “woke algorithm” a new asshole (side note: one might be able to actually detect an asshole if they stare at this statue from a certain angle). While the mayor of Boston, Michelle Wu, said of “Embrace” that she hoped it would “open our eyes to the injustice of racism and bring more people into the movement for equity,” Scott had a more realistic response when she wrote, “Building expensive, stupid new statues with no faces on them—and tearing down others for no good reason—are part of the same performative altruism and purity pageants that are mainstays of the woke left.” And, yes, statues are often (read: always) a hotbed of controversy, particularly in the present climate, when political offenses can be stoked at the drop of a hat (or KKK hood). And it does beg the question of why money is spent (in this instance, ten million dollars) on such ultimately hollow symbols. Money that could instead be used to affect more profound change.  

    But instead, as Scott continued, “Now Boston has a big bronze penis statue that’s supposed to represent black love at its purest and most devotional. This is no accident. The woke algorithm is racist and classist. Therefore, its programming will always produce things that harm black and poor people.” Funnily enough, its “programming” did recently experience a glitch when the Hollywood Foreign Press Association thought it wise for their rebranding to hire Jerrod Carmichael as the host of the 2023 Golden Globe Awards. And if his monologue and other assorted digs at society and the industry reminded people of anything, it’s that not all Black people are entirely eager to decimate the white-run system, so much as continue to work within it (namely, the Black audience members who appeared as uncomfortable as the white folk listening to Carmichael). Appropriately, Carmichael actually made reference to King when he described calling his friend Avery (“who, for the sake of this monologue, represents every Black person in America”) and asking her if he should host the show despite its racist history and his awareness that they only wanted to use him as the host to attempt to backpedal from that history.

    However, she wasn’t as concerned with the Hollywood Foreign Press Association’s racism as she was with how much Carmichael would be paid for the gig. When he answered, “$500,000” (therefore offering a rare instance of salary transparency in Hollywood), she responded, “Boy if you don’t put on a good suit and take them white people money…” Carmichael then expounded to the audience, “And I kind of forget that where I’m from, like, we all live by a strict ‘take the money’ mentality. I bet Black informants for the FBI in the 60s, like, their families were still proud of them. They were like, ‘You hear about Clarence new job? They paying him eight dollars an hour just to snitch on Dr. King. It’s a good government job.’”

    Perhaps the same logic goes for Thomas taking the gig that would help further show white people that it’s okay to denigrate and “amend” Black history with a hyper-sexual pair of arms that could belong to anybody.

    Genna Rivieccio

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