Digital Archive brought to you
by JPMorgan Chase & Co.
Dr. King thanks Mr. and Mrs. Willard Carter for their monetary contribution to the SCLC. King states that because of friends like them he can help end racial discrimination and segregation in the South.
Dr. King sends this letter of recommendation, on behalf of Reverend John Thomas Porter, to the Pulpit Committee of Sixth Avenue Baptist Church in Birmingham, Alabama. Following the death of Dr. Goodgame, Dr. King nominates without reservation, Reverend Porter who he calls, "one of the finest men on the ministerial horizon."
Dr. King discusses "The Future of Integration." King opens with background history of three distinct periods of race relations. The first period extends from 1619 to 1862, the era of slavery. The next period extends from 1863 to 1954 when blacks were emancipated, but still segregated. The third period started on May 17, 1954 when segregation was deemed unconstitutional and integration commenced. Furthermore, Dr. King explains the changes that occurred as a result of integration and how it will affect blacks and whites in the future.
Ernest Shaefer communicates with Dora McDonald to solidify the details surrounding Dr. King's lecture in Pennsylvania. Mr. Shaefer informs Miss McDonald of the written confirmation and formal contract that must be signed in advance.
Here in this notecard, Dr. King expresses his ideals and philosophical viewpoints on Race Prejudice and the "evil" it entails.
Dr. King drafts a response letter to Mr. Cosby, stating he is aware of Senator Leroy Johnson's efforts to appoint Attorney Donald Hollowell as a federal judge. He is encouraged to learn of the Esquires Club's involvement and hopes the appointment is successful.
Mrs. Chattams, a student, has contacted Dr. King for further clarity regarding a sermon he reportedly delivered in a Communist Church. Sharing Dr. King’s comments will be informative and beneficial for future class discussions.
The National Observer publishes an article entitled "Prophet or Propagandist" to critique Dr. King's political stance on the Vietnam War. Earl Hall objects to these perceptions deliberated in this article and contacts the National Observer to express his concerns. To support his argument, Mr. Hall references biblical prophets from the Old Testament. Mr. Hall communicates this information with Dr. King and informs him of their correlating views on the Vietnam War.
John Yungblut writes to inform Dr. King about a conference to take place at Georgia State College. It will discuss China-United States relations and he would like for Dr. King to lend his sponsorship. Yungblut was the director of Quaker House, a civil rights and peace organization in Atlanta in the 1960's.
Joan Daves negotiates with John Avirgan on the royalty percentage for the rights to sale hand-lettered versions of the Speech from the March on Washington.
In a letter to Senator Wayne L. Morse, Jack Hopkins addresses his personal issues with the United States. He begins with a discussion of the conflict in Vietnam, and believes the United States is handling it poorly. He then expresses his feelings on the Jewish race and the establishment of a Jewish nation. He concludes his letter saying that the United States never tries to solve problems; rather it creates the foundation for a new war.
In this letter, Maurice Dawkins expresses his appreciation for Dr. King's statement that encouraged the Congress to support the war on poverty. He also expresses appreciation for Dr. King making the urgency of this matter clear to the world.
Dr. King acknowledges the contribution made by Otis Warren of Baltimore, Maryland to the SCLC. He highlights new initiatives that the SCLC will undertake to boost Negro political participation in Southern states and a project to tackle the ghettos of Northern cities. Dr. King humbly notes that these projects could not move forward without the generosity of individuals like Warren.
Dr. Hans B. C. Spiegel wrote this piece to describe the different components of social action. Dr. Spiegel, the Director of the Center for Community Tensions at Springfield College, uses the Montgomery and Albany Movements as examples of various levels of social intervention. He also references the SCLC, the Fair Employment Practices Commission, and the Episcopal Society for Cultural and Racial Unity.