I have a dream by Martin Luther King Jr.

I am happy to join with you today in what will go down in history as the greatest demonstration for freedom in the history of our nation.
Five score years ago, a great American, in whose symbolic shadow we stand today, signed the Emancipation Proclamation. This momentous decree came as a great beacon light of hope to millions of Negro slaves who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of their captivity.
But one hundred years later, the Negro still is not free. One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. One hundred years later, the Negro is still languishing in the corners of American society and finds himself an exile in his own land. So we have come here today to dramatize a shameful condition.
In a sense we have come to our nation's capital to cash a check. When the architects of our republic wrote the magnificent words of the Constitution and the Declaration of Independence, they were signing a promissory note to which every American was to fall heir. This note was a promise that all men, yes, black men as well as white men, would be guaranteed the unalienable rights of life, liberty, and the pursuit of happiness.
It is obvious today that America has defaulted on this promissory note insofar as her citizens of color are concerned. Instead of honoring this sacred obligation, America has given the Negro people a bad check, a check which has come back marked "insufficient funds." But we refuse to believe that the bank of justice is bankrupt. We refuse to believe that there are insufficient funds in the great vaults of opportunity of this nation. So we have come to cash this check — a check that will give us upon demand the riches of freedom and the security of justice. We have also come to this hallowed spot to remind America of the fierce urgency of now. This is no time to engage in the luxury of cooling off or to take the tranquilizing drug of gradualism. Now is the time to make real the promises of democracy. Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice. Now is the time to lift our nation from the quick sands of racial injustice to the solid rock of brotherhood. Now is the time to make justice a reality for all of God's children.
It would be fatal for the nation to overlook the urgency of the moment. This sweltering summer of the Negro's legitimate discontent will not pass until there is an invigorating autumn of freedom and equality. Nineteen sixty-three is not an end, but a beginning. Those who hope that the Negro needed to blow off steam and will now be content will have a rude awakening if the nation returns to business as usual. There will be neither rest nor tranquility in America until the Negro is granted his citizenship rights. The whirlwinds of revolt will continue to shake the foundations of our nation until the bright day of justice emerges.
But there is something that I must say to my people who stand on the warm threshold which leads into the palace of justice. In the process of gaining our rightful place we must not be guilty of wrongful deeds. Let us not seek to satisfy our thirst for freedom by drinking from the cup of bitterness and hatred.
We must forever conduct our struggle on the high plane of dignity and discipline. We must not allow our creative protest to degenerate into physical violence. Again and again we must rise to the majestic heights of meeting physical force with soul force. The marvelous new militancy which has engulfed the Negro community must not lead us to a distrust of all white people, for many of our white brothers, as evidenced by their presence here today, have come to realize that their destiny is tied up with our destiny. They have come to realize that their freedom is inextricably bound to our freedom. We cannot walk alone.
As we walk, we must make the pledge that we shall always march ahead. We cannot turn back. There are those who are asking the devotees of civil rights, "When will you be satisfied?" We can never be satisfied as long as the Negro is the victim of the unspeakable horrors of police brutality. We can never be satisfied, as long as our bodies, heavy with the fatigue of travel, cannot gain lodging in the motels of the highways and the hotels of the cities. We cannot be satisfied as long as the Negro's basic mobility is from a smaller ghetto to a larger one. We can never be satisfied as long as our children are stripped of their selfhood and robbed of their dignity by signs stating "For Whites Only". We cannot be satisfied as long as a Negro in Mississippi cannot vote and a Negro in New York believes he has nothing for which to vote. No, no, we are not satisfied, and we will not be satisfied until justice rolls down like waters and righteousness like a mighty stream.
I am not unmindful that some of you have come here out of great trials and tribulations. Some of you have come fresh from narrow jail cells. Some of you have come from areas where your quest for freedom left you battered by the storms of persecution and staggered by the winds of police brutality. You have been the veterans of creative suffering. Continue to work with the faith that unearned suffering is redemptive.
Go back to Mississippi, go back to Alabama, go back to South Carolina, go back to Georgia, go back to Louisiana, go back to the slums and ghettos of our northern cities, knowing that somehow this situation can and will be changed. Let us not wallow in the valley of despair.
I say to you today, my friends, so even though we face the difficulties of today and tomorrow, I still have a dream. It is a dream deeply rooted in the American dream.
I have a dream that one day this nation will rise up and live out the true meaning of its creed: "We hold these truths to be self-evident: that all men are created equal."
I have a dream that one day on the red hills of Georgia the sons of former slaves and the sons of former slave owners will be able to sit down together at the table of brotherhood.
I have a dream that one day even the state of Mississippi, a state sweltering with the heat of injustice, sweltering with the heat of oppression, will be transformed into an oasis of freedom and justice.
I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.
I have a dream today.
I have a dream that one day, down in Alabama, with its vicious racists, with its governor having his lips dripping with the words of interposition and nullification; one day right there in Alabama, little black boys and black girls will be able to join hands with little white boys and white girls as sisters and brothers.
I have a dream today.
I have a dream that one day every valley shall be exalted, every hill and mountain shall be made low, the rough places will be made plain, and the crooked places will be made straight, and the glory of the Lord shall be revealed, and all flesh shall see it together.
This is our hope. This is the faith that I go back to the South with. With this faith we will be able to hew out of the mountain of despair a stone of hope. With this faith we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. With this faith we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day.
This will be the day when all of God's children will be able to sing with a new meaning, "My country, 'tis of thee, sweet land of liberty, of thee I sing. Land where my fathers died, land of the pilgrim's pride, from every mountainside, let freedom ring."
And if America is to be a great nation this must become true. So let freedom ring from the prodigious hilltops of New Hampshire. Let freedom ring from the mighty mountains of New York. Let freedom ring from the heightening Alleghenies of Pennsylvania!
Let freedom ring from the snowcapped Rockies of Colorado!
Let freedom ring from the curvaceous slopes of California!
But not only that; let freedom ring from Stone Mountain of Georgia!
Let freedom ring from Lookout Mountain of Tennessee!
Let freedom ring from every hill and molehill of Mississippi. From every mountainside, let freedom ring.
And when this happens, when we allow freedom to ring, when we let it ring from every village and every hamlet, from every state and every city, we will be able to speed up that day when all of God's children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual, "Free at last! free at last! thank God Almighty, we are free at last!"

Robert Peary

Robert Edwin Peary (May 6, 1856 - Feb. 20, 1920) was an American explorer and Naval officer who led the first expedition to the North Pole. In 1909, Peary, Matthew A. Henson, and four Eskimos were the first people to reach the North Pole.
In 1908, after having already attempted two trips to the North Pole, Peary and his party sailed to Ellesmere Island (at the far north of Canada) on the USS Roosevelt. In early March, 1909, the expedition (Matthew A. Henson, Dr. John W. Goodsell, Donald B. MacMillion, Ross G. Marvin, George Borup and Captain Robert Bartlett) left their base camp at Cape Columbia and headed north in dog sleds (which Henson built). Peary, Henson and four Eskimos reached the North Pole on April 6, 1909 (the others turned back at various places along the way). It is now thought that Peary and Henson may have been 30-60 miles (50-100 km) short of reaching the pole (because of navigational mistakes that were made). Frederick A. Cook (who had accompanied Peary on an earlier expedition) later claimed to have reached the North Pole before Peary, in April 1908; this claim was later rejected completely as a cruel hoax.

Peary led many earlier expeditions, including explorations of Nicaragua (looking for a good location for a canal linking the Atlantic and Pacific Oceans). These exploratory trips included:

1888 (Nicaragua)
1891-92 (Nicaragua)
1893-95 (with Hugh J. Lee and Henson: charted the ice cap of Greenland - the expedition members almost starved to death)
1896 (meteorite collection in the Arctic)
1897 (meteorite collection in the Arctic)
1898-1902 (many Arctic expeditions)
1905-06 (North Pole - they only made it to 87°06' N)
1908-09 (North Pole - successful)
Peary was awarded a Congressional medal in 1944 for his polar expedition

Matthew Henson

Matthew Henson

On April 6, 1909, two American explorers became the first people to set foot on the North Pole. At the time, only Robert Peary was given credit for this achievement. But he never would have made it without his fellow explorer, an African American named Matthew Henson.

Born in 1866, Henson began working on a sailing ship when he was 12. For six years, he traveled the world, learning to read, write and navigate the seas.

In 1890, Peary asked Henson to join his expeditions. Henson proved to be a skilled seaman, hunter, igloo builder and sled driver. He was able to develop a close relationship with the Inuit people because he spoke their language. The Inuit became important allies on polar expeditions.

During their 18 years together, Henson and Peary went on eight missions through the dangerous Arctic ocean. When they finally reached the North Pole, it was Henson who had the honor of planting the American flag on the ground.

The Inuit

Several thousand years after the first people crossed the Bering Land Bridge into North America, other people came to North America by boats, crossing from Siberia across the Arctic Ocean to Alaska. This was about 7000-5000 BC. Archaeologists call these people the pre-Dorset Culture. They seem to have begun to leave Alaska about 4500 BC, when a warming period melted some of the Arctic ice, and they reached Greenland about 2500 BC. They hunted musk ox and reindeer in the north, and further south they hunted seal and caribou.
A second wave of people migrated into the Arctic from the west about 1000 BC. Archaeologists call these people the Dorset Culture, and the Inuit called them the Tuniit. These people were tall and strong, and they seem to have reached Greenland, on the Atlantic coast, about 500 BC. About 200 AD, the Tuniit seem to have abandoned Greenland again, and then around 1000 AD they began to migrate back south into Greenland, at first living mainly in the north and gradually moving south. The Arctic was getting warmer around 1000 AD, and maybe this made it harder for the Tuniit to find and hunt the animals they depended on for food.

The warmer weather melted the ice and made it easier for outsiders to invade Tuniit land. So about 1000 AD, the Tuniit people began to be conquered by a third wave of people who were moving east from Alaska along the Arctic Circle. These people called themselves the Inuit (some people call them the Eskimo, but that's an insulting Algonquin word for them). The Inuit seem to have reached the Atlantic coast by around 1400 AD. These Inuit people were shorter than the Tuniit, but they had big military advantages because they had dogs and boats, and apparently the Tuniit didn't. The Inuit hunted whales and used the meat to eat and the bones to build their houses.

About the same time, drawn by the warmer weather, Viking people also settled in Greenland. The first Vikings arrived in 986 AD, just as the Tuniit began to move southward into Greenland, and just as the Inuit began to move east

Martin Luther King Jr.

Martin Luther King, Jr., (January 15, 1929-April 4, 1968) was born Michael Luther King, Jr., but later had his name changed to Martin. His grandfather began the family's long tenure as pastors of the Ebenezer Baptist Church in Atlanta, serving from 1914 to 1931; his father has served from then until the present, and from 1960 until his death Martin Luther acted as co-pastor. Martin Luther attended segregated public schools in Georgia, graduating from high school at the age of fifteen; he received the B. A. degree in 1948 from Morehouse College, a distinguished Negro institution of Atlanta from which both his father and grandfather had graduated. After three years of theological study at Crozer Theological Seminary in Pennsylvania where he was elected president of a predominantly white senior class, he was awarded the B.D. in 1951. With a fellowship won at Crozer, he enrolled in graduate studies at Boston University, completing his residence for the doctorate in 1953 and receiving the degree in 1955. In Boston he met and married Coretta Scott, a young woman of uncommon intellectual and artistic attainments. Two sons and two daughters were born into the family.

In 1954, Martin Luther King became pastor of the Dexter Avenue Baptist Church in Montgomery, Alabama. Always a strong worker for civil rights for members of his race, King was, by this time, a member of the executive committee of the National Association for the Advancement of Colored People, the leading organization of its kind in the nation. He was ready, then, early in December, 1955, to accept the leadership of the first great Negro nonviolent demonstration of contemporary times in the United States, the bus boycott described by Gunnar Jahn in his presentation speech in honor of the laureate. The boycott lasted 382 days. On December 21, 1956, after the Supreme Court of the United States had declared unconstitutional the laws requiring segregation on buses, Negroes and whites rode the buses as equals. During these days of boycott, King was arrested, his home was bombed, he was subjected to personal abuse, but at the same time he emerged as a Negro leader of the first rank.

In 1957 he was elected president of the Southern Christian Leadership Conference, an organization formed to provide new leadership for the now burgeoning civil rights movement. The ideals for this organization he took from Christianity; its operational techniques from Gandhi. In the eleven-year period between 1957 and 1968, King traveled over six million miles and spoke over twenty-five hundred times, appearing wherever there was injustice, protest, and action; and meanwhile he wrote five books as well as numerous articles. In these years, he led a massive protest in Birmingham, Alabama, that caught the attention of the entire world, providing what he called a coalition of conscience. and inspiring his "Letter from a Birmingham Jail", a manifesto of the Negro revolution; he planned the drives in Alabama for the registration of Negroes as voters; he directed the peaceful march on Washington, D.C., of 250,000 people to whom he delivered his address, "l Have a Dream", he conferred with President John F. Kennedy and campaigned for President Lyndon B. Johnson; he was arrested upwards of twenty times and assaulted at least four times; he was awarded five honorary degrees; was named Man of the Year by Time magazine in 1963; and became not only the symbolic leader of American blacks but also a world figure.

At the age of thirty-five, Martin Luther King, Jr., was the youngest man to have received the Nobel Peace Prize. When notified of his selection, he announced that he would turn over the prize money of $54,123 to the furtherance of the civil rights movement.

On the evening of April 4, 1968, while standing on the balcony of his motel room in Memphis, Tennessee, where he was to lead a protest march in sympathy with striking garbage workers of that city, he was assassinated.

Martin Luther King Jr. Activity

1. What was Martin Luther King Jr.'s original name?

2. What was the name of his wife?

3. How old was MLK Jr. when he won the Nobel Peace Prize?

4. How many people went to hear his "I have a Dream" speech in Washington D.C.?

5. What happened to MLK Jr.?

Mahalia Jackson, 5th grade

Mahalia Jackson

October 26, 1911

New Orleans, Louisiana

FAMILY BACKGROUND: Mahalia was the third child to John A. Jackson, a barber and preacher, and Charity Clark, who died at the age of 25 when Mahalia was four years old. In 1916, her father sent her to live with her aunt Mahalia "Duke" Paul. Aunt Duke didn't allow secular music in her house, but Mahalia's cousin would sneak in records. Even at a very young age, Mahalia had a booming voice and she would sing hymns and old-time gospel tunes around the house.

EDUCATION: Mahalia attended the McDonough School No. 24 in New Orleans through the eighth grade.

ACCOMPLISHMENTS: Mahalia Jackson is viewed by many as the pinnacle of gospel music. Her singing began at the age of four in her church, the Plymouth Rock Baptist Church in New Orleans. Her early style blended the freedom and power of gospel with the stricter style of the Baptist Church. As a teenager, through her cousin's aid, she was influenced by such famous singers as Bessie Smith, Ida Cox, Enrico Caruso and Ma Rainey, and her own style began to emerge into a more soulful expression.

In 1927, at the age of 16, she moved to Chicago and found work as a domestic. But soon after, she found plenty of work as a soloist at churches and funerals after joining the Greater Salem Baptist Church choir. Her unique contralto voice caught the attention of many small churches from coast to coast. Larger, more formal churches frowned upon her energetic renditions of songs. After performing with the Prince Johnson Singers, she began recording for Decca Records in 1937. When the records did not sell as well as expected, she became a beautician. However, after five years of touring with composer Thomas A. Dorsey at gospel tents and churches, Mahalia's popularity and success garnered her another record contract, this time with Apollo Records, from 1946 to 1954. She then switched to Columbia Records, from 1954 to 1967, where she attained broad recognition as a spiritual singer.

Throughout the 1950s, Mahalia's voice was heard on radio, television and concert halls around the world. Her shows were packed in Europe, and her audience very enthusiastic at the 1957 Newport Jazz Festival, at a special all-gospel program she requested. In 1954, she began hosting her own Sunday night radio show for CBS. She performed on the Ed Sullivan show in 1956 where she catapulted gospel music into America's mainstream. She sang for President Dwight Eisenhower and at John F. Kennedy's inaugural ball in 1960.

From the 1955 Montgomery Bus Boycott until her death, Mahalia was very prominent in the Civil Rights Movement. Very close with Dr. Martin Luther King Jr., she often performed at his rallies--even singing an old slave spiritual before his famous "I Have a Dream" speech at the March on Washington in 1963. She also sang at his funeral five years later.

Despite her doctors ordering her to slow down, Mahalia refused and collapsed while on tour in Munich in 1971. She died of heart failure on January 27, 1972, at her home in Evergreen Park, Illinois.