{"response":{"docs":[{"id":"lru_tulane-goreau_12436771730006326","title":"LG084 Interviews: Corinne Looper; Annise Jackson","collection_id":"lru_tulane-goreau","collection_title":"Laurraine Goreau Interviews and Recordings","dcterms_contributor":null,"dcterms_spatial":["United States, 39.76, -98.5"],"dcterms_creator":["Goreau, Laurraine","Looper, Corinne","Jackson, Annise"],"dc_date":["1967/2020"],"dcterms_description":["Side 1: Interview with Corinne Looper. 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For permission to publish collections material to which TUSC holds intellectual property rights, please contact Research Services at specialcollections@tulane.edu."],"dcterms_medium":["interviews"],"dcterms_extent":["22 min., 19 sec."],"dlg_subject_personal":null,"dcterms_subject_fast":null,"fulltext":null},{"id":"lru_tulane-goreau_12436740490006326","title":"LG125 Recording: Laurraine Goreau singing \"Mining Man\"","collection_id":"lru_tulane-goreau","collection_title":"Laurraine Goreau Interviews and Recordings","dcterms_contributor":null,"dcterms_spatial":["United States, 39.76, -98.5"],"dcterms_creator":["Goreau, Laurraine"],"dc_date":["1967/2020"],"dcterms_description":["Side 1: Laurraine Goreau singing \"Mining Man.\"","This recording was digitized in 2020 as part of a Recordings at Risk grant funded project administered by CLIR, \"Tell the real story of me\": Mahalia Jackson and Black Gospel Quartets in the South.","For further information, please contact Tulane University Special Collections at specialcollections@tulane.edu."],"dc_format":["audio/mpeg"],"dcterms_identifier":null,"dcterms_language":["eng"],"dcterms_publisher":null,"dc_relation":null,"dc_right":["http://rightsstatements.org/vocab/CNE/1.0/"],"dcterms_is_part_of":["Hogan Archive of New Orleans Music and New Orleans Jazz, Tulane University Special Collections","Laurraine Goreau collection, HJA-059"],"dcterms_subject":null,"dcterms_title":["LG125 Recording: Laurraine Goreau singing \"Mining Man\""],"dcterms_type":["Sound"],"dcterms_provenance":["Tulane University. 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However, for this Item, either (a) no rights-holder(s) have been identified or (b) one or more rights-holder(s) have been identified but none have been located. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. https://rightsstatements.org/page/InC-RUU/1.0/?language=en"],"dcterms_medium":["open reel audiotapes"],"dcterms_extent":["32:34 minutes"],"dlg_subject_personal":["Dylan, Bob, 1941-","Moore, Bill","Wallace, George C. (George Corley), 1919-1998","Barnett, Ross R. (Ross Robert), 1898-1987","McBride, Barbara","Turnipseed, Marty","King, Martin Luther, III","Shuttlesworth, Fred L., 1922-2011","Zellner, Bob"],"dcterms_subject_fast":null,"fulltext":"\n \n\n   \n\n   \n\n\n\nThe John Burrison Georgia Folklore Archive recordings contains unedited versions of all interviews. Some material may contain descriptions of violence, offensive language, or negative stereotypes reflecting the culture or language of a particular period or place. There are instances of racist language and description, particularly in regards to African Americans. These items are presented as part of the historical record. This project is a repository for the stories, accounts, and memories of those who chose to share their experiences for educational purposes. The viewpoints expressed in this project do not necessarily represent the viewpoints of the Atlanta History Center or any of its officers, agents, employees, or volunteers. The Atlanta History Center makes no warranty as to the accuracy or completeness of any information contained in the interviews and expressly disclaims any liability therefore. If you believe you are the copyright holder of any of the content published in this collection and do not wa  The track opens up with four songs performed by Sam Shirah singing along with a stringed instrument, probably a guitar. The first song is about farming, traveling, places in the Union and the livelihood of migrant workers as the backbone of American agriculture. At 4:25 the second song begins, it glorifies country living, hard work, and staying away from cities and towns that offer the temptation of whiskey and liquor. The third song starts at 13:13 in which Shirah sings about regret, sadness, jealousy, and judgement of other people. Afterwards, a short fourth short song starts at 15:07 in which he reminisces about pleasant memories of his mother. At 16:07, Yvonne Tweddle interviews Sam Shirah. He starts with a story about Bill Moore, a postman and advocate for the Civil Rights Movement. On April 23, 1963 he was shot on his way to deliver a letter to Governor Ross Barnett of Jackson, Mississippi, about desegregation. Shirah, himself a supporter of the Civil Rights Movement, appealed to the Governor of Alabama, George Wallace, for permission to march in protest. During the march, protesters sang a song that Shirah wrote to the tune of Go Tell Aunt Rhonda the Old Grey Goose is Dead. The song is played at 20:08 and ends at 21:32. Next, Shirah describes a church service he attended led by Dr. King, presumably Dr. Martin Luther King, Jr., where he asked for volunteers to demonstrate against racial segregation despite the possibility of arrest. Ultimately, more than 50 people volunteered and marched to the Birmingham jail, many of whom police did ultimately arrest. Sam Shirah himself was arrested and consequently lost his job at the radio station at Birmingham Southern University, despite many of the students demonstrating beside him. Shirah sings two additional songs that were also sung during the march that focus on Bill (William) Moore, slavery, and Jim Crow laws.  Sam Shirah (1944-1980) was born outside Birmingham, Alabama. He attended Birmingham-Southern University for one year and then dropped out to become an active participant in the Civil Rights Movement in the American South. Then to pursue music full time, Shirah moved to New York where he performed in coffee houses, specifically in Greenwich Village. He later moved to New Orleans, Louisiana, and lived with Bob Dylan; then to Atlanta, Georgia, where he continued to be active in the Civil Rights Movement. Towards the end of his life, he continued to engage with both civil rights and music in Atlanta, playing in bars and speaking at the University of Georgia.  Marches, Civil Rights March, Protest and Social Movements  Y'vonne Tweddle English 406 Winter 1967 collected Winter 1968 BIOGRAPHICAL SKETCH Sam was born in Alabama, in 1944. He grew up in the country, \" near Birmingham. I-lis father and many of his relatives played the guitar, fiddle, and harmonica; and Sam learned his songs from them and from listening to the radio. I-Ie decided that he wanted to learn to play; and since no one seemed to have time to teach him, he sent off for a book that \\vas guaranteed to teach one how to play, in ten easy lessons or your money back. He was nine at the time. I-Ie entered Birmingham Southern college, dropped out after a year or so, and became involved in the Civil Rights Movement. Then he left the South for New York, where he played in numerous coffee-houses in Gremvich Village. Dissatisfied with this life, he again came South, lived for awhile with Bob Dylan, in New Orleans, and later entered the Civil Rights Movement once again. I-Ie has also worked for causes such as the Women's Union in South Carolina. Sam plays, now, in coffee houses and bars around Atlanta, and also has a standing engagement at the University of Georgia. He lives, with some friends, at Wildwood Community, a farm started by a small group of people from Atlanta. Sam's style retains its original lava)) and authenticity; it has undergone changes with the different influences to which he has been TAPE Ii~. Side 1. 1. It's a mighty hard row\" my poor hands has hoed An' my poor feet has traveled down a hot dusty road, Out of your'dust bowl and westward we rolled, An' your desertsweshot, an' your mountains was oold. California, Arizona, We worked all your crops, An' its then up to Oregon to gather your hops, Dig the beets frolllyourground, pick the grapes from your vines, To place on your table your light sparkling wines. ' Well we ,worked in your orchards of peaches and prunes, IIn'weslepton the ground by the light of your moon, lit the edge of the city you will find us and then, We\"oome' with the dust and we're gone with the wind. Green pastures of plenty from dry desert ground, From:the GrsndCoulee Dam Where the waters go down,_ Everyplace in this union, us migrants has been An we'll stiok in this fight, this fight we will win. It's always We remblethia river and I, Up' arid down your green valleys I' Uwol:'k til r die, An' I'll defend it with my life ,need it be, Green pastures of plenty must always be free. 2. (Refra in) Well, it's real, it's real, one more time. It's real, its real, one more time. I, got an aching in my belly an ashakin' in my head, An' I feel like I'm dyin', Oh Lord I willh I was dead, If I live 'till tomorrow, it'll be a long, long time. But I'll live and I'll fall and I'll rise, on codeine. (Refrain) When I ,was a young, girl my mama said ohild, Well the whiskey and liquor will driVe you Wild, Yes the Whiskey's the Devil and Liquor's a curse, But the fate of her child was a many times worse. (Refrain) (First Verse) Stay away from those cities, stay away from those towns, StaY away from those places where the remedy is found, 2 ,. 1 am Q lonesome hobo without family or friends Where another man's life might begin .. is exaotly where mine ends, I played my hand at robbery, blackmail and de~eit, An' I served time for \"verything except begging on. the street. Well now onoe I was rather prosperous, there was .nothin'. I did lack; I had 14 kt. gold in my mouth and silk upon my baok, But! 'did not trust my brothel', an' you carried him to blame, Which ,led me to myfeta of doom, to wandsI' off in.sharne. Kind 1ediesand kind gentlemen,. soon ..1 will b.e gone, But heed these words of werning before I do pass on, Stay free from petty jealousy and live by no man's' code, And keep your judgments for yourself, lest you Windup on this road. 4. Well in my memovy there's ... pioture Of a faoe so dear to me, Of loving arms that used to hold me, When 1 sat on Mother\"s knee. TAPE I. Side 2. 1. Bill 14oorewa8 (I didn't. know .it, see, 1 never met him), he was a postman; he was born and raised in Miseiesipp:l., and .he, you know, left Misa1ssippi beoause the....he was a pretty advanced kind of a h....d, and he didnet dig :\\.t,you kno\\f, theinjustioe and all. He went north to Baltimore, and he became il. postman. .. An' like when the. civil rights movement started, he \\fIlS try:l.ne.to figure out ~he was in CORE, .big menber, leader in the Baltimore looal, or whatever You oall it, ohapter), I gueslI:he was. tryin' to'f'igur.e out what :he ahoulddo, you know, being a Southerner an' all. So he just that like sinoe he was a Postman, thst he would deliver II. letter that he wrote. 'So he wrote this letter an' he oame down to Chattanooga on the bus 01' tra,in or something, and he started Walking. frolll Chattanl1oga, pulling ,a little wagon with. his supplies 1 guess in it, stuff like that you know, and he had a lot of l:l.ttle signs all over, said Eat at JQe'S, BIMk and White.U ....And he was deliverin' this letter, you know,he was a postman. wasgoin' to deliverthie letter to Ross Barnett, in Jackson, Mississippi, his hoae state. He started walkin l . He walked all the way fromOhllltte,Mc;\u0026gt;ga, down into alabama, ..through Georgia, the tip of Georgia, T. guess he was walking about lOb miles; not that far, I guess, about ao miles. And then somebody shot him; killed him, with a rifle~ (Tape 1. Side 2, cont'd) He was walking down the highway and somebody ambushed him an' like all he was doin' was doin' his thing, man, deliverin' his letter, he was a postman. An so like, we started, you know. we had II. big debate like where were we gonna start the marohl were we gonna,start where he was killed or would we start at Chattanooga, start allover again. Now I wanted to start right at Atalla. which is right out of Gadsen, Alabama, you know; an' just start right where Bill left off and just oarry it on, you know, as far as I could get, oarry the letterl but everybody else wanted to start at Chattanooga, so that.'s where we started from. We marched, about three days, I guess, about 60 miles, 'til we got to the Alabama line and we were arrested. Thel'ewere ,ten of us, five Negroes and five Whites ,~ there w9.$;five blaok people and five white people, an' me an Bob Zellner was, from Alabama. An the third day, see right before we went into Alabama. I wrote this telegram an' I said, \"Dear Governor Wallace.\" I said,\" I appeal to you, as my former Sunday...sohool teacher and as a fellow Alabamian to let me walk through my own state like I walked through Tennessee and Georgia,\", you know, and so forth something like that. and because he used to bsmy Sunday-school teacher. But anyway, 1'111 were walkin' down the hignway, and we'd make up theese songs as we' was wa1kin' along. (To the tune of \"Go tell Aunt Rhods'the Old Grey Goose Is Dead.\") Go tell Governor Wallace,/t,0 tell Governor Wallace, Go tell Governor Wallace,that William Moore\" is dead. He was killed with a rifle, killed with a rifle, Killed with tI. rifle, two bullets through his head. And the nation is cryin', the nation is a'cryin', The nation is eryin', Because Bill Moore is dead. But his spirit marches onward, his spirit marohes onward, His spirit marches onward, Although his pody's dead. Well, see we ...whenever we ... I was in Birmingham when he was killed, was working for FCLC sort of...gettin' paid by them a little bit, and 1 was \\~orking at this radio station, too. So when I went to ... l carried these t\\~O girls named Marty Turnipseed and Barbara McBride, took them to a mass meeting; Dr. King was preaching and at the end of his service he was asking for volunteers to come down, to volunteer to go to jail. And I guess there was maybe about eight or ten people came dmvn. Black people. And then it slacked off and nobody was coming. So these two gidS, Barbara McBride and Marty Turnipseed, they got up an' they went down, you know, appealing to people to come, you know. An they got up and went down; and like the whole church flipped out; man - an' like here's two white, Southern, females, born and raised in the state of Alabama, going to a college in Alabama, and they're )'Iilling to go to j ail for our cause, and like ' so what are we? So like the whole church flied out and the all started ettin: un and lin.lI\"\"nn- rlnhfn th ic::lc::. 4 Man, I don't know how many camp- - ahout fifty people came down the isles, and they volunteered to go to jail. So the next morning, Barbara Turnipseed went down to demonstrate, sit inj \\~as arrested by the police commissioner, Bull Connor, and questioned and took back out to the colle.~e in a meeting with the officials of the college and everything. And Barbara McBride's name came up and like they put the clamps on her, couldn't leave the campus or nothing. So I took her place, man, that afternoon, and 1 got picked up by Bull Connor myself, see. But like when I went back out to the campus this evening, I was trying to find out what \\~as going on. There was a mass meeting that night, and everybody was asking about 'em, so I \\~ent out there to get them and they ordered me to leave the campus and not to return. I told them I worked there; I worked on the campus, 'cause the radio station I worked for was on the campus in the conservatory of music building. And they says well it's too bad, you know. \"We're making a policy now that you can't come on this campus. So I refused to leave; I said well, look, I said I was a student here; I said, \"I'm not a student hene now, but I have many griends here, and, I said, \"I feel like that the Bill of Rights guarantees that, ah, the citizens of this country have the right to associate with who they please.\" And I said,\"You can't do that, you can,t have slavery out here.\" I said the people out here who are my friends have a right to associate with me and I'm on the campus visiting them ... an' I ain't gonna leave. So they went to call the cops, see. So while they were gone to call the cops, I went down to tell the black people who were \\~aiting in the car, to leave. And they said, \"Wait a minute; you can't do that. We got ta talk to Rev. Shuttles\\~orth first, see whether he wants to get in a fight with Birmingham Southern before you do that, you know; otherwise you'll just be up the creek by yourse If. So I said O. K.; so we went back to the mass meetin; and I went to talk to Rev. Shuttlesworth. By that time,see, they had a warrant out for me - for my arrest for trespassing on the campus at Birmingham Southern College. And Rev. Shuttlesworth says, \"IIere; here;s $40. You get a bus and get out of town. We don't want to get in a hassle with them yet.\" I got a bus, and Annie Pearl Avery went with me; black chick, you know, from Birmingham. An we were gonna go to the SNICK conference in Norfork, Va. Because that's where the march was gonna be talked about Bill Moore. We came to Atlanta and got arrested for freedom riding - she was a black chick. But they let us go - let me go - let her go. But Guy Carawan came down to the bus station before they'd let us go. We had to call him 'cause they held us about an hour-and-a-haIf, questioning. We we:ce gonna get a ride in Atlanta, but everybody'd done split for Norfork. So we went on up to Norfork and that's where we planned the march and everything - came back to Atlanta and on to Chattanooga - started it. And I guess Bill Moore was the catapult that threw me into the Civil Rights Movement, more than I'd been before, anyway. Cause I'd decided on my own, you know, that if nobody was gonna march, that I was gonna do it by myself. Just because ... I don't know. Just because like you know, I was protesting the murder of this man. But we went on down the road, singing songs. One of 'em we sang went like this: 5 Well William Moore, he was an American, Fought for his country in World War II, Kept on fight in , for the freedom, Of every Negro- and every white man, too. William Moore, he walked that valley, fie had to walk it by himself, Aint nobody else would walk it \\,ith him, He had to walk that lonesome valley by himself. So we must go, and walk this valley, We got to walk it by ourselves, Aint nobody else gonna walk it for us, We got to walk this lonesome valley by ourselves. Well that's the sane we sung. 1 think it was later written up ... 1 think Ernie Marsh wrote some of it: You got to join it by yourself Aint nobody here can join it for you, You gotta come down, join the Union by yourself. This here's an old freedom song ., comes from the days of slavery. They had a curfew that they, ah, had in them days. They had a patrol that \\,ent around; the black people called it the \"patty-role.\" Well do please master, don' ketch me, Just a ketch that nigger behin' that tree, He stole money, 1 stole none, Chunk' him in the cally-boose, just for fun. (Refrain) Run, nigger, run, the patty~role'l get yeh, Run nigger, run, its almost day. Well my ole master, he tole me, When he died, he g\\,in' set me free, He live so long, his head got bald, 1 give up the notion of him dyin' at all. (Refrain) Well my ole missus, she tole me, When she died she gonna set me free, Well she done died, many year ago, An' l'se still hoein', that same ole row. (Refrain) 6 WeH some folks say a Nigger won'steal But I caught one in my corn field, He run to the east and run to the west, Run his head in a hornet's nest. (Refrain) Some folks says a nigger wont steal, I caught three in my corn field, One had a bushel, one had a peck, One had a roastin' ear down his neck.  A PDF transcript exists for this recording. Please contact an archivist for access. [In some cases there will not be a transcript, in that case leave this field blank].  Professor John Burrison founded the Atlanta Folklore Archive Project in 1967 at Georgia State University. He trained undergraduates and graduate students enrolled in his folklore curriculum to conduct oral history interviews. Students interviewed men, women, and children of various demographics in Georgia and across the southeast on crafts, storytelling, music, religion, rural life, and traditions.  As archivists, we acknowledge our role as stewards of information, which places us in a position to choose how individuals and organizations are represented and described in our archives. We are not neutral, and bias is reflected in our descriptions, which may not convey the racist or offensive aspects of collection materials accurately. Archivists make mistakes and might use poor judgment. We often re-use language used by the former owners and creators, which provides context but also includes bias and prejudices of the time it was created. Additionally, our work to use reparative language where Library of Congress subject terms are inaccurate and obsolete is ongoing. Kenan Research Center welcomes feedback and questions regarding our archival descriptions. If you encounter harmful, offensive, or insensitive terminology or description please let us know by emailing reference@atlantahistorycenter.com. Your comments are essential to our work to create inclusive and thoughtful description.\n   \n\n   \n\n "},{"id":"gsu_labor_18053","title":"Evelyn Gandy / Caroll Gartin; Executive Committee Meeting, Heidelberg Hotel","collection_id":"gsu_labor","collection_title":"Southern Labor Archives","dcterms_contributor":null,"dcterms_spatial":["United States, Alabama, Jefferson County, Birmingham, 33.52066, -86.80249","United States, Mississippi, 32.75041, -89.75036","United States, Mississippi, Forrest County, Hattiesburg, 31.32712, -89.29034","United States, Mississippi, Harris County, 34.58455, -89.57258","United States, Mississippi, Hinds County, Jackson, 32.29876, -90.18481","United States, Mississippi, Jones County, Laurel, 31.69405, -89.13061","United States, Mississippi, Lauderdale County, Meridian, 32.36431, -88.70366","United States, Mississippi, Warren County, Vicksburg, 32.35265, -90.87788"],"dcterms_creator":["Mississippi State AFL-CIO"],"dc_date":["1966-10-28"],"dcterms_description":["Recording of Mississippi Labor Council Executive Committee interviews with 1966 Mississippi gubernatorial candidates Evelyn Gandy and Carroll Gartin (Incumbent)","and of the following Executive Board meeting. In this recording, Tom Knight provides Gandy and Gartin with identical questions regarding the development of a Mississippi Department of Labor, education reform, workers’ compensation, and other legislation affecting the labor movement. 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Kennedy Speech at the University of Mississippi on 18 March 1966 ED ELLINGTON (chair of the Speakers Bureau at the University of Mississippi): In 1964 during the heat of the presidential campaign, Governor George Wallace was extended an invitation to speak at Yale University. Protests arose that he was opposed to the way of life in that part of the country; that he was personally unpopular with the segment of the population and that his appearance would result in controversy. The invitation was withdrawn. I personally feel the members of the Speaker's Bureau and the School of Law feel and, I believe, the citizens of this state feel that this is not in keeping with the higher ideals of which a university should try. That it was in direct opposition to the principles upon which this country was founded. Today the world may witness that by our actions and not merely by words, we support those principles. After today, never let it again be uttered that this is a closed society. Without further comment, I give to you a man of proven ability, a former Attorney General of the United States and now a United States Senator, the Honorable Robert F. Kennedy. ROBERT F. KENNEDY: Dean Moore, Chancellor Williams, Ed Ellington and Sam Wilkins, I want to say how grateful I am, how grateful my wife and I are to be with you here today. I have heard a great deal about the University of Mississippi, so I was anxious to come. I was very grateful to your warm reception to us. I know that there was some controversy about my coming and somebody down here suggested like it was putting a fox in the chicken house and elsewhere some of my friends said it was like putting a chicken in a fox house. But I am very grateful to you and I am very grateful for being here. Lord Bismarck once remarked about the students of Germany and looking out at them and said a third of the students die from overwork, a third of them die of dissipation and too much drink and a third of them go onto be the rulers of Germany. And looking out at the student body I can see what third came here today. You never know what I have in mind. But I am very grateful to you. I know we hold many differences of opinion and differences of view. I have great respect that we hold those differences and that you still invited me to be here today. I am grateful to the Speaker Bureau and you who have supported that invitation. The American tradition of giving free voice with conflicting opinions and beliefs has really distinguishes our society from others and that tradition I think we fulfill today. So I am glad and proud to be in Mississippi. I come here not to discuss old issues, but new problems. Not to revive old disputes, but to share new responsibilities. Not to the heart of the south, but to the southern part of the United States of America. Little more than thirty years ago the south was blanketed in depression. Since that time the average income in the south has tripled; rising much faster than the American average. Disease and hunger and ignorance and malaria and illiteracy have been diminished or almost completely defeated. Many sections of the south, including much of Mississippi have not fully shared in this rapid progress. But we are moving closer towards the prophecy of Henry Grady of Georgia when he told a New York audience in 1986, there is a south of union and freedom he said. That said thank God is living and breathing and growing every hour. There are still many problems that confront this country and that confront this state. But that which is southern about them is far less important than that which is American. Racial injustice and poverty, ignorance and concern for world peace are to be found on the streets of New York and Chicago and Los Angeles as well as in the towns and farmlands of Mississippi. You face no problem that the nation does not face. You share no hope that is not shared by the young people across this country. You bear no burden that they do not also bear. This is the reality of the new south. This is the meaning of the modern southern revolution and you are its heir. Your generation south and north, white and black is the first with the chance not only to remedy the mistakes, which all of us have made in the past, but to transcend them. But this generation of Mississippians cannot only serve your state, it can and it must take up the troubling burdens of a great nation, with global responsibility. Your generation, this generation cannot afford to waste its' substance and its hope in the struggles of the past because beyond these walls is a world to be helped and improved and made safe for the welfare of mankind. And what a world it is; a world of change, unparalleled, immense, busying change. Every problem that we solve only reveals a dozen more; each more complex than the last. Every hill that we climb shows only a higher rise beyond. Here in America in the next forty years, we will have to build as many homes and stores and churches and schools that we have built in our entire history. We will have to teach more than 12 million illiterates to read and write and help themselves. We must help find jobs and new opportunities for hundreds of thousands of farmers displaced by new technology and for workers displaced by automation. We must create a society in which Negroes will be as free as other Americans. Free to vote and to learn and to earn their way and to share in the decisions of government, which in turn shapes their lives. We know to accomplish this end will mean great tension and difficulty and strife for all of us in the north and the south. But we know that we must make progress, not because it is economically advantageous, not because the law says that we should do so, but because of the fundamental reasons that it is the right thing to do. Change is crowding our people into cities scarred by slums, encircled by suburbs, which sprawl recklessly along the countryside, where movement is difficult and where beauty is rare and life itself more impersonal and security imperiled by the lawless. Modern change is assaulting the deepest values of our civilization; those worlds within a world where each used to find meaning and importance, family and neighborhood, community and the dignity of work. Family ties grow weaker as the span between generations widen. The community a haven where each could once find warmth and significance begins to dissolve as the streets of our cities rush in upon each other. Work becomes mechanical and routine eroding the self-respect, which individual effort once provided. And especially here in the south, rapidly shifting relations between the races destroys all certainties and demands new attitudes and new values. If our nation is changing, the world around us moves even faster. Since I graduated from high school, the United States has fought in two wars and is now involved in a third. Nuclear weapons have been invented and tested and they have now spread to five nations. The great colonial empires of Europe have been dissolved and more than seventy new nations have now been created. We begin to learn how to deal with one great hostile power the Soviet Union and then beyond its borders, the empire of China begins to grow in significance and in danger. And in every continent from Jaipur to Johannesburg from Point Barrow to Cape Horn, men claim their right in the bounty of modern knowledge can bring. And they claim also that justice, which we -- they have heard, proclaimed in that document, which listed the inalienable rights of man. I have seen scrawled on the sidewalks of Indonesia and on the walls of Africa and Latin America not workers of the world unite, but that all men are created equal and give me liberty or give me death. They draw their hope for change and for a better life from the example of the United States. They look to us for hope and for help. And the real question before you, before all young Americans, is whether we will help bring about that future or whether we will not help and stand by. In such a challenging world, in such a fantastic and dangerous world, we will not find answers in old dogmas by repeating out worn slogans or fighting on ancient battlegrounds against fading enemies, long after the real struggle has moved on. We are ourselves much change in order to master change. We must rethink our old ideas and beliefs before they capture and before they destroy us. For those answers, America must look to its young people; the children of this time of change and we look especially to that privileged minority of educated men and women who are the students of this country. For the answers we seek must be found in the light of reason by fact and logic and careful thought, unsustained by violent prejudices or by myth. And those are the answers, which your education has equipped you, more than any other group in this country -- has equipped you to find the universities that may feel that they place those who hate ignorance and they strive to know for those who perceive truth may strive to make others see. To you have been given the chance to know, to precede truth. To see the complex reality of this world, to understand that there are no simple solutions or easy roads to progress. And to you has been given the responsibility to make others see. Plato said that if we are to have any hope for the future that those who have lanterns will pass them onto others. You must use your lamps, the lamps of your learning, to show our people the past the forest of stereotypes and slogans into the clear light of reality and a fact and of truth. And answers founded on clear and dispassionate thoughts must be matched at the same time by actions rooted in conviction and a passionate desire to reshape the world. It is not enough to understand or to see clearly the future will be shaped in the arena of human activity by those willing to commit their mind and their bodies to the task. There are many paths to such action, to service and to sacrifice, open to you as young people. You can as many of you will serve your country in the lines of battle, in defense of American interests around the world. You are needed in programs to help release the poor and the helpless from the bonds of material misery and of prejudice. Educated men and women are needed here in local programs of education and of health. You are needed in the Vista Volunteers in state and national efforts to wipe out poverty. You are needed in the Peace Corp working with those in less fortunate countries build a little richer life. There is not a person in this room who does not possess a skill, which can help transform the life in people in villages in distant continents. You will go as ambassadors to the 20th Century to a past struggling toll with the possibilities of the modern world and in so doing you serve not only man, but the cause of national growth and of national independence, which is the foundation of a peaceful world order. You are needed, you here in this room, you are needed in public service in Mississippi and in Washington, in private foundations and in the classroom and in teachings and in buildings. No matter where you go or what you do, there will be an opportunity to serve; to commit yourself to a great public enterprise of American life. Oliver Wendell Holmes once said, as life is action and passion, it is required of a man that he should share the passion and action of his time at peril of being judged not to have lived. It is more comfortable to sit content in the easy approval of friends and of neighbors, than to risk the friction and the controversy that comes with public affairs. It is easier to fall in step with the slogans of others than to march to the beat of the internal drummer to make it stand on judgments of your own. And it is far easier to step and to stand on the path then to fight for the answers of the future. But Degerte told us that Faust lost the liberty of his soul when he said to the passing moment, stand thou art so bare and there would be not surer way for us to lose our liberty and the true meaning of our heritage than to make the same mistake. And each of us will ultimately be judged and will ultimately judge himself on the extent to which he personally contributed to the life of this nation and to world society the kind that we are trying to build. Jefferson Davis once came to Boston and he addressed his audience in Faneuil Hall as countrymen, brethren, and democrats. Rivers of blood and years of darkness divide that day from this. But those words echo down to this hall, bringing the lesson that only as countrymen and as brothers can we hope to master and subdue to the service of mankind the enormous forces which rage across the world in which all of us live. And only in this way can we pursue our personal talents to the limit of their possibility. Not as northerners or southerners or black or white, but as men and women in the service of the American dream. I thank you.","direct conversion USB tape deck to computer creating .wav file at 48000/khz, 32-bit float","ion Tape 2 PC USB tape deck; Audacity 1.2.6"],"dc_format":["audio/mpeg"],"dcterms_identifier":["rfk_cassette_1"],"dcterms_language":["eng"],"dcterms_publisher":null,"dc_relation":null,"dc_right":["http://rightsstatements.org/vocab/InC/1.0/"],"dcterms_is_part_of":["Robert F. Kennedy Speech"],"dcterms_subject":["University of Mississippi","Civil rights--Mississippi--Oxford","Education--United States","Labor--United States","International relations--United States","Youth--Mississippi","Volunteers--Mississippi"],"dcterms_title":["Robert F. Kennedy Speech at the University of Mississippi (18 March 1966)","Robert F. Kennedy at Ole Miss 1966- A side label"],"dcterms_type":["Sound"],"dcterms_provenance":["John Davis Williams Library. Department of Archives and Special Collections"],"edm_is_shown_by":null,"edm_is_shown_at":["https://egrove.olemiss.edu/rfkspeech/1/"],"dcterms_temporal":null,"dcterms_rights_holder":null,"dcterms_bibliographic_citation":null,"dlg_local_right":["This media file is for personal and research use only. This file may not be reproduced, re-posted, captured or saved except under fair use, as stipulated by U.S. Copyright Law : reproduction is not to be \"used for any purpose other than private study, scholarship, or research.\" For publication and professional uses, please contact the Archives and Special Collections at the University of Mississippi Libraries."],"dcterms_medium":["sound recordings"],"dcterms_extent":["19 minutes 44 seconds","106.2 mb"],"dlg_subject_personal":["Kennedy, Robert F., 1925-1968","Davis, Jefferson, 1808-1889"],"dcterms_subject_fast":null,"fulltext":null},{"id":"gzn_march_2471","title":"Vel Phillips Papers, Vel Phillips discussion with Milwaukee Aldermen Mark Ryan and Clarence Miller","collection_id":"gzn_march","collection_title":"March on Milwaukee: Civil Rights History Project","dcterms_contributor":["Schallert, Fred"],"dcterms_spatial":["United States, Wisconsin, Milwaukee County, Milwaukee, 43.0389, -87.90647"],"dcterms_creator":["Phillips, Vel, 1924-"],"dc_date":["1966-02-02"],"dcterms_description":["Vel Phillips speaking with other Milwaukee aldermen. Other parties include Mark Ryan, Clarence Miller, and Fred Schallert the moderator."],"dc_format":["audio/mpeg"],"dcterms_identifier":null,"dcterms_language":["eng"],"dcterms_publisher":null,"dc_relation":null,"dc_right":["http://rightsstatements.org/vocab/InC/1.0/"],"dcterms_is_part_of":["Vel Phillips Papers","http://digital.library.wisc.edu/1711.dl/wiarchives.uw-whs-mil00231","Archives / Milwaukee Area Research Center. University of Wisconsin-Milwaukee Libraries","March on Milwaukee - Civil Rights History Project"],"dcterms_subject":["Discrimination in housing","Discrimination in housing--Law and legislation","Race discrimination","Civil rights"],"dcterms_title":["Vel Phillips Papers, Vel Phillips discussion with Milwaukee Aldermen Mark Ryan and Clarence Miller"],"dcterms_type":["Sound"],"dcterms_provenance":["Golda Meir Library. Special Collections"],"edm_is_shown_by":null,"edm_is_shown_at":["http://collections.lib.uwm.edu/cdm/ref/collection/march/id/2471"],"dcterms_temporal":null,"dcterms_rights_holder":["The Wisconsin Historical Society. Used with permission."],"dcterms_bibliographic_citation":null,"dlg_local_right":null,"dcterms_medium":["interviews"],"dcterms_extent":["0:04:02"],"dlg_subject_personal":["Phillips, Vel, 1924-2018"],"dcterms_subject_fast":null,"fulltext":null},{"id":"geh_p17222coll18","title":"John Burrison Georgia Folklore Archives collection","collection_id":null,"collection_title":null,"dcterms_contributor":null,"dcterms_spatial":["United States, Georgia, 32.75042, -83.50018","United States, Georgia, Cobb County, Marietta, 33.9526, -84.54993","United States, Georgia, Fulton County, Atlanta, 33.749, -84.38798","United States, North Carolina, 35.50069, -80.00032"],"dcterms_creator":["Brown, Walter","Cobb, Earl","Cobb, George","Gordy, D. T. 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