biography of martin luther king jr essay

Martin Luther King Jr.

Martin Luther King Jr. was a Baptist minister and major leader of the Civil Rights Movement. After his assassination, he was memorialized by Martin Luther King Jr. Day.

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In Focus: Martin Luther King Jr. Day

This year’s Martin Luther King Jr. Day, on January 15, coincides with the late civil rights leader ’s birthday. Had he lived, King would be turning 95 years old.

Days after his 1968 assassination , a campaign for a holiday in King’s honor began. U.S. Representative John Conyers Jr. of Michigan first proposed a bill on April 8, 1968, but the first vote on the legislation didn’t happen until 1979. King’s widow, Coretta Scott King , led the lobbying effort to drum up public support. Fifteen years after its introduction, the bill finally became law.

In 1983, President Ronald Reagan ’s signature created Martin Luther King Jr. Day of Service as a federal holiday. It’s celebrated annually on the third Monday in January. The only national day of service, Martin Luther King Jr. Day was first celebrated in 1986. The first time all 50 states recognized the holiday was in 2000.

See Martin Luther King Jr.’s life depicted onscreen in the 2018 documentary I Am MLK Jr. or the Oscar-winning movie Selma .

Who Was Martin Luther King Jr?

Quick facts, where did martin luther king jr. go to school, philosophy of nonviolence, civil rights accomplishments, "i have a dream" and other famous speeches, wife and kids, fbi surveillance, later activism, assassination.

Martin Luther King Jr. was a Baptist minister and civil rights activist who had a seismic impact on race relations in the United States, beginning in the mid-1950s. Among his many efforts, King headed the Southern Christian Leadership Conference (SCLC). Through his nonviolent activism and inspirational speeches , he played a pivotal role in ending legal segregation of Black Americans, as well as the creation of the Civil Rights Act of 1964 and the Voting Rights Act of 1965 . King won the Nobel Peace Prize in 1964, among several other honors. He was assassinated by James Earl Ray and died on April 4, 1968, at age 39. King continues to be remembered as one of the most influential and inspirational Black leaders in history.

FULL NAME: Martin Luther King Jr. BIRTHDAY: January 15, 1929 DIED: April 4, 1968 BIRTHPLACE: Atlanta, Georgia SPOUSE: Coretta Scott King (1953-1968) CHILDREN: Yolanda, Martin III, Dexter, and Bernice King ASTROLOGICAL SIGN: Capricorn

Martin Luther King Jr. was born as Michael Luther King Jr. in Atlanta. His birthday was January 15, 1929.

His parents were Michael Luther King Sr. and Alberta Williams King. The Williams and King families had roots in rural Georgia. Martin’s maternal grandfather, A.D. Williams, was a rural minister for years and then moved to Atlanta in 1893. He took over the small, struggling Ebenezer Baptist Church with around 13 members and made it into a forceful congregation. He married Jennie Celeste Parks, and they had one child who survived, Alberta.

Michael Sr. came from a family of sharecroppers in a poor farming community. He married Alberta in 1926 after an eight-year courtship. The newlyweds moved to A.D.’s home in Atlanta. Michael stepped in as pastor of Ebenezer Baptist Church upon the death of his father-in-law in 1931. He, too, became a successful minister and adopted the name Martin Luther King Sr. in honor of the German Protestant religious leader Martin Luther . In due time, Michael Jr. followed his father’s lead and adopt the name himself to become Martin Luther King Jr.

A middle child, Martin Jr. had an older sister, Willie, and a younger brother, Alfred. The King children grew up in a secure and loving environment. Martin Sr. was more the disciplinarian, while Alberta’s gentleness easily balanced out their father’s strict hand.

Although they undoubtedly tried, Martin Jr.’s parents couldn’t shield him completely from racism. His father fought against racial prejudice, not just because his race suffered, but also because he considered racism and segregation to be an affront to God’s will. He strongly discouraged any sense of class superiority in his children, which left a lasting impression on Martin Jr.

Growing up in Atlanta, King entered public school at age 5. In May 1936, he was baptized, but the event made little impression on him.

In May 1941, King was 12 years old when his grandmother Jennie died of a heart attack. The event was traumatic for the boy, more so because he was out watching a parade against his parents’ wishes when she died. Distraught at the news, young King jumped from a second-story window at the family home, allegedly attempting suicide.

King attended Booker T. Washington High School, where he was said to be a precocious student. He skipped both the ninth and eleventh grades and, at age 15, entered Morehouse College in Atlanta in 1944. He was a popular student, especially with his female classmates, but largely unmotivated, floating through his first two years.

Influenced by his experiences with racism, King began planting the seeds for a future as a social activist early in his time at Morehouse. “I was at the point where I was deeply interested in political matters and social ills,” he recalled in The Autobiography of Martin Luther King, Jr . “I could envision myself playing a part in breaking down the legal barriers to Negro rights.”

The Autobiography of Martin Luther King, Jr.

At the time, King felt that the best way to serve that purpose was as a lawyer or a doctor. Although his family was deeply involved in the church and worship, King questioned religion in general and felt uncomfortable with overly emotional displays of religious worship. This discomfort had continued through much of his adolescence, initially leading him to decide against entering the ministry, much to his father’s dismay.

But in his junior year, King took a Bible class, renewed his faith, and began to envision a career in the ministry. In the fall of his senior year, he told his father of his decision, and he was ordained at Ebenezer Baptist Church in February 1948.

Later that year, King earned a sociology degree from Morehouse College and began attended the liberal Crozer Theological Seminary in Chester, Pennsylvania. He thrived in all his studies, was elected student body president, and was valedictorian of his class in 1951. He also earned a fellowship for graduate study.

Even though King was following his father’s footsteps, he rebelled against Martin Sr.’s more conservative influence by drinking beer and playing pool while at college. He became romantically involved with a white woman and went through a difficult time before he could break off the relationship.

During his last year in seminary, King came under the guidance of Morehouse College President Benjamin E. Mays, who influenced King’s spiritual development. Mays was an outspoken advocate for racial equality and encouraged King to view Christianity as a potential force for social change.

After being accepted at several colleges for his doctoral study, King enrolled at Boston University. In 1954, while still working on his dissertation, King became pastor of the Dexter Avenue Baptist Church of Montgomery, Alabama. He completed his doctorate and earned his degree in 1955 at age 25.

Decades after King’s death, in the late 1980s, researchers at Stanford University’s King Papers Project began to note similarities between passages of King’s doctoral dissertation and those of another student’s work. A committee of scholars appointed by Boston University determined that King was guilty of plagiarism in 1991, though it also recommended against the revocation of his degree.

First exposed to the concept of nonviolent resistance while reading Henry David Thoreau ’s On Civil Disobedience at Morehouse, King later discovered a powerful exemplar of the method’s possibilities through his research into the life of Mahatma Gandhi . Fellow civil rights activist Bayard Rustin , who had also studied Gandhi’s teachings, became one of King’s associates in the 1950s and counseled him to dedicate himself to the principles of nonviolence.

As explained in his autobiography , King previously felt that the peaceful teachings of Jesus applied mainly to individual relationships, not large-scale confrontations. But he came to realize: “Love for Gandhi was a potent instrument for social and collective transformation. It was in this Gandhian emphasis on love and nonviolence that I discovered the method for social reform that I had been seeking.”

It led to the formation of King’s six principles of nonviolence :

• Nonviolence is a way of life for courageous people.
• Nonviolence seeks to win friendship and understanding.
• Nonviolence seeks to defeat injustice, not people.
• Nonviolence holds that suffering for a just cause can educate and transform.
• Nonviolence chooses love instead of hate.
• Nonviolence believes that the universe is on the side of justice.

In the years to come, King also frequently cited the “ Beloved Community ”—a world in which a shared spirit of compassion brings an end to the evils of racism, poverty, inequality, and violence—as the end goal of his activist efforts.

Led by his religious convictions and philosophy of nonviolence, King became one of the most prominent figures of the Civil Rights Movement . He was a founding member of the Southern Christian Leadership Conference and played key roles in several major demonstrations that transformed society. This included the Montgomery Bus Boycott that integrated Alabama’s public transit, the Greensboro Sit-In movement that desegregated lunch counters across the South, the March on Washington that led to the passage of the 1964 Civil Rights Act, and the Selma-to-Montgomery marches in Alabama that culminated in the 1965 Voting Rights Act.

King’s efforts earned him the Nobel Peace Prize in 1964 when he was 35.

Montgomery Bus Boycott

King’s first leadership role within the Civil Rights Movement was during the Montgomery Bus Boycott of 1955–1956. The 381-day protest integrated the Alabama city’s public transit in one of the largest and most successful mass movements against racial segregation in history.

The effort began on December 1, 1955, when 42-year-old Rosa Parks boarded the Cleveland Avenue bus to go home after an exhausting day at work. She sat in the first row of the “colored” section in the middle of the bus. As the bus traveled its route, all the seats in the white section filled up, then several more white passengers boarded the bus.

The bus driver noted that there were several white men standing and demanded that Parks and several other African Americans give up their seats. Three other Black passengers reluctantly gave up their places, but Parks remained seated.

The driver asked her again to give up her seat, and again she refused. Parks was arrested and booked for violating the Montgomery City Code. At her trial a week later, in a 30-minute hearing, Parks was found guilty and fined $10 and assessed $4 court fee.

The local NAACP chapter had been looking to challenge Montgomery’s segregated bus policy and had almost made 15-year-old Claudette Colvin the face of the campaign months earlier. She similarly refused to give up her bus seat to a white man on March 2, 1955, but after organizers learned Colvin was pregnant, they feared it would scandalize the deeply religious Black community and make Colvin, along with the group’s efforts, less credible in the eyes of sympathetic white people. Parks’ experience of discrimination provided another opportunity.

On the night Parks was arrested, E.D. Nixon , head of the local NAACP chapter, met with King and other local civil rights leaders to plan a Montgomery Bus Boycott. King was elected to lead the boycott because he was young, well-trained, and had solid family connections and professional standing. He was also new to the community and had few enemies, so organizers felt he would have strong credibility with the Black community.

In his first speech as the group’s president, King declared:

“We have no alternative but to protest. For many years, we have shown an amazing patience. We have sometimes given our white brothers the feeling that we liked the way we were being treated. But we come here tonight to be saved from that patience that makes us patient with anything less than freedom and justice.”

King’s skillful rhetoric put new energy into the civil rights struggle in Alabama. The Montgomery Bus Boycott began December 5, 1955, and for more than a year, the local Black community walked to work, coordinated ride sharing, and faced harassment, violence, and intimidation. Both King’s and Nixon’s homes were attacked.

In addition to the boycott, members of the Black community took legal action against the city ordinance that outlined the segregated transit system. They argued it was unconstitutional based on the U.S. Supreme Court ’s “separate is never equal” decision in Brown v. Board of Education (1954). Several lower courts agreed, and the nation’s Supreme Court upheld the ruling in a November 13, 1956, decision that also ruled the state of Alabama’s bus segregation laws were unconstitutional.

After the legal defeats and large financial losses, the city of Montgomery lifted the law that mandated segregated public transportation. The boycott ended on December 20, 1956.

Southern Christian Leadership Conference

Flush with victory, African American civil rights leaders recognized the need for a national organization to help coordinate their efforts. In January 1957, King, Ralph Abernathy , and 60 ministers and civil rights activists founded the Southern Christian Leadership Conference to harness the moral authority and organizing power of Black churches. The SCLC helped conduct nonviolent protests to promote civil rights reform.

King’s participation in the organization gave him a base of operation throughout the South, as well as a national platform. The SCLC felt the best place to start to give African Americans a voice was to enfranchise them in the voting process. In February 1958, the SCLC sponsored more than 20 mass meetings in key southern cities to register Black voters. King met with religious and civil rights leaders and lectured all over the country on race-related issues.

Stride Toward Freedom: The Montgomery Story

That September, King survived an attempt on his life when a woman with mental illness stabbed him in the chest as he signed copies of his book Stride Toward Freedom in a New York City department store. Saved by quick medical attention, King expressed sympathy for his assailant’s condition in the aftermath .

In 1959, with the help of the American Friends Service Committee, King visited Gandhi ’s birthplace in India. The trip affected him in a profound way, increasing his commitment to America’s civil rights struggle.

Greensboro Sit-In

By 1960, King was gaining national exposure. He returned to Atlanta to become co-pastor with his father at Ebenezer Baptist Church but also continued his civil rights efforts. His next activist campaign was the student-led Greensboro Sit-In movement.

In February 1960, a group of Black students in Greensboro, North Carolina , began sitting at racially segregated lunch counters in the city’s stores. When asked to leave or sit in the “colored” section, they just remained seated, subjecting themselves to verbal and sometimes physical abuse.

The movement quickly gained traction in several other cities. That April, the SCLC held a conference at Shaw University in Raleigh, North Carolina, with local sit-in leaders. King encouraged students to continue to use nonviolent methods during their protests. Out of this meeting, the Student Nonviolent Coordinating Committee (SNCC) formed and, for a time, worked closely with the SCLC. By August 1960, the sit-ins had successfully ended segregation at lunch counters in 27 southern cities. But the movement wasn’t done yet.

On October 19, 1960, King and 75 students entered a local department store and requested lunch-counter service but were denied. When they refused to leave the counter area, King and 36 others were arrested. Realizing the incident would hurt the city’s reputation, Atlanta’s mayor negotiated a truce, and charges were eventually dropped.

Soon after, King was imprisoned for violating his probation on a traffic conviction. The news of his imprisonment entered the 1960 presidential campaign when candidate John F. Kennedy made a phone call to Martin’s wife, Coretta Scott King . Kennedy expressed his concern over the harsh treatment Martin received for the traffic ticket, and political pressure was quickly set in motion. King was soon released.

Letter from Birmingham Jail

In the spring of 1963, King organized a demonstration in downtown Birmingham, Alabama. With entire families in attendance, city police turned dogs and fire hoses on demonstrators. King was jailed, along with large numbers of his supporters.

The event drew nationwide attention. However, King was personally criticized by Black and white clergy alike for taking risks and endangering the children who attended the demonstration.

In his famous Letter from Birmingham Jail , King eloquently spelled out his theory of nonviolence: “Nonviolent direct action seeks to create such a crisis and foster such a tension that a community, which has constantly refused to negotiate, is forced to confront the issue.”

1963 March on Washington

By the end of the Birmingham campaign, King and his supporters were making plans for a massive demonstration on the nation’s capital composed of multiple organizations, all asking for peaceful change. The demonstration was the brainchild of labor leader A. Philip Randolph and King’s one-time mentor Bayard Rustin .

On August 28, 1963, the historic March on Washington for Jobs and Freedom drew an estimated 250,000 people in the shadow of the Lincoln Memorial. It remains one of the largest peaceful demonstrations in American history. During the demonstration, King delivered his famed “I Have a Dream” speech .

The rising tide of civil rights agitation that had culminated in the March on Washington produced a strong effect on public opinion. Many people in cities not experiencing racial tension began to question the nation’s Jim Crow laws and the near-century of second-class treatment of African American citizens since the end of slavery. This resulted in the passage of the Civil Rights Act of 1964 , authorizing the federal government to enforce desegregation of public accommodations and outlawing discrimination in publicly owned facilities.

Selma March

Continuing to focus on voting rights, King, the SCLC, SNCC, and local organizers planned to march peacefully from Selma, Alabama, to the state’s capital, Montgomery.

Led by John Lewis and Hosea Williams , demonstrators set out on March 7, 1965. But the Selma march quickly turned violent as police with nightsticks and tear gas met the demonstrators as they tried to cross the Edmund Pettus Bridge in Selma. The attack was televised, broadcasting the horrifying images of marchers being bloodied and severely injured to a wide audience. Of the 600 demonstrators, 58 were hospitalized in a day that became known as “ Bloody Sunday .” King, however, was spared because he was in Atlanta.

Not to be deterred, activists attempted the Selma-to-Montgomery march again. This time, King made sure he was part of it. Because a federal judge had issued a temporary restraining order on another march, a different approach was taken.

On March 9, 1965, a procession of 2,500 marchers, both Black and white, set out once again to cross the Pettus Bridge and confronted barricades and state troopers. Instead of forcing a confrontation, King led his followers to kneel in prayer, then they turned back. This became known as “Turnaround Tuesday.”

Alabama Governor George Wallace continued to try to prevent another march until President Lyndon B. Johnson pledged his support and ordered U.S. Army troops and the Alabama National Guard to protect the protestors.

On March 21, 1965, approximately 2,000 people began a march from Selma to Montgomery. On March 25, the number of marchers, which had grown to an estimated 25,000 gathered in front of the state capitol where King delivered a televised speech. Five months after the historic peaceful protest, President Johnson signed the 1965 Voting Rights Act .

Along with his “I Have a Dream” and “I’ve Been to the Mountaintop” speeches, King delivered several acclaimed addresses over the course of his life in the public eye.

“I Have A Dream” Speech

Date: august 28, 1963.

King gave his famous “I Have a Dream” speech during the 1963 March on Washington. Standing at the Lincoln Memorial, he emphasized his belief that someday all men could be brothers to the 250,000-strong crowd.

Notable Quote: “I have a dream that my four 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.”

“Give Us the Ballot” Speech

Date: may 17, 1957.

Six years before he told the world of his dream, King stood at the same Lincoln Memorial steps as the final speaker of the Prayer Pilgrimage for Freedom. Dismayed by the ongoing obstacles to registering Black voters, King urged leaders from various backgrounds—Republican and Democrat, Black and white—to work together in the name of justice.

Notable Quote: “Give us the ballot, and we will no longer have to worry the federal government about our basic rights. Give us the ballot, and we will no longer plead to the federal government for passage of an anti-lynching law... Give us the ballot, and we will transform the salient misdeeds of bloodthirsty mobs into the calculated good deeds of orderly citizens.”

Nobel Peace Prize Acceptance Speech

Date: december 10, 1964.

Speaking at the University of Oslo in Norway, King pondered why he was receiving the Nobel Prize when the battle for racial justice was far from over, before acknowledging that it was in recognition of the power of nonviolent resistance. He then compared the foot soldiers of the Civil Rights Movement to the ground crew at an airport who do the unheralded-yet-necessary work to keep planes running on schedule.

Notable Quote: “I think Alfred Nobel would know what I mean when I say that I accept this award in the spirit of a curator of some precious heirloom which he holds in trust for its true owners—all those to whom beauty is truth and truth, beauty—and in whose eyes the beauty of genuine brotherhood and peace is more precious than diamonds or silver or gold.”

“Our God is Marching On (How Long? Not Long)” Speech

Date: march 25, 1965.

At the end of the bitterly fought Selma-to-Montgomery march, King addressed a crowd of 25,000 supporters from the Alabama State Capitol. Offering a brief history lesson on the roots of segregation, King emphasized that there would be no stopping the effort to secure full voting rights, while suggesting a more expansive agenda to come with a call to march on poverty.

Notable Quote: “I come to say to you this afternoon, however difficult the moment, however frustrating the hour, it will not be long, because ‘truth crushed to earth will rise again.’ How long? Not long, because ‘no lie can live forever.’... How long? Not long, because the arc of the moral universe is long, but it bends toward justice.”

“Beyond Vietnam: A Time to Break Silence” Speech

Date: april 4, 1967.

One year before his assassination, King delivered a controversial sermon at New York City’s Riverside Church in which he condemned the Vietnam War. Explaining why his conscience had forced him to speak up, King expressed concern for the poor American soldiers pressed into conflict thousands of miles from home, while pointedly faulting the U.S. government’s role in escalating the war.

Notable Quote: “We still have a choice today: nonviolent coexistence or violent co-annihilation. We must move past indecision to action. We must find new ways to speak for peace in Vietnam and justice throughout the developing world, a world that borders on our doors. If we do not act, we shall surely be dragged down the long, dark, and shameful corridors of time reserved for those who possess power without compassion, might without morality, and strength without sight.”

“I’ve Been to the Mountaintop” Speech

Date: april 3, 1968.

The well-known orator delivered his final speech the day before he died at the Mason Temple in Memphis, Tennessee. King reflected on major moments of progress in history and his own life, in addition to encouraging the city’s striking sanitation workers.

Notable Quote: “I’ve seen the promised land. I may not get there with you. But I want you to know tonight that we, as a people, will get to the promised land.”

While working on his doctorate at Boston University, King met Coretta Scott , an aspiring singer and musician at the New England Conservatory school in Boston. They were married on June 18, 1953, and had four children—two daughters and two sons—over the next decade. Their oldest, Yolanda, was born in 1955, followed by sons Martin Luther King III in 1957 and Dexter in 1961. The couple welcomed Bernice King in 1963.

Although she accepted the responsibility to raise the children while King travelled the country, Coretta opened their home to organizational meetings and served as an advisor and sounding board for her husband. “I am convinced that if I had not had a wife with the fortitude, strength, and calmness of Corrie, I could not have withstood the ordeals and tensions surrounding the movement,” King wrote in his autobiography.

His lengthy absences became a way of life for their children, but Martin III remembered his father returning from the road to join the kids playing in the yard or bring them to the local YMCA for swimming. King also fostered discussions at mealtimes to make sure everyone understood the important issues he was seeking to resolve.

Leery of accumulating wealth as a high-profile figure, King insisted his family live off his salary as a pastor. However, he was known to splurge on good suits and fine dining, while contrasting his serious public image with a lively sense of humor among friends and family.

Due to his relationships with alleged Communists, King became a target of FBI surveillance and, from late 1963 until his death, a campaign to discredit the civil rights activist. While FBI wiretaps failed to produce evidence of Communist sympathies, they captured the civil rights leader’s engagement in extramarital dalliances. This led to the infamous “suicide letter” of 1964, later confirmed to be from the FBI and authorized by then-Director J. Edgar Hoover , which urged King to kill himself if he wanted to prevent news of his affairs from going public.

In 2019, historian David Garrow wrote of explosive new allegations against King following his review of recently released FBI documents. Among the discoveries was a memo suggesting that King had encouraged the rape of a parishioner in a hotel room, as well as evidence that he might have fathered a daughter with a mistress. Other historians questioned the veracity of the documentation, especially given the FBI’s known attempts to damage King’s reputation. The original surveillance tapes regarding these allegations are under judicial seal until 2027.

From late 1965 through 1967, King expanded his civil rights efforts into other larger American cities, including Chicago and Los Angeles. But he met with increasing criticism and public challenges from young Black power leaders. King’s patient, non-violent approach and appeal to white middle-class citizens alienated many Black militants who considered his methods too weak, too late, and ineffective.

To address this criticism, King began making a link between discrimination and poverty, and he began to speak out against the Vietnam War . He felt America’s involvement in Vietnam was politically untenable and the government’s conduct in the war was discriminatory to the poor. He sought to broaden his base by forming a multiracial coalition to address the economic and unemployment problems of all disadvantaged people. To that end, plans were in the works for another march on Washington to highlight the Poor People’s Campaign, a movement intended to pressure the government into improving living and working conditions for the economically disadvantaged.

By 1968, the years of demonstrations and confrontations were beginning to wear on King. He had grown tired of marches, going to jail, and living under the constant threat of death. He was becoming discouraged at the slow progress of civil rights in America and the increasing criticism from other African American leaders.

In the spring of 1968, a labor strike by Memphis, Tennessee, sanitation workers drew King to one last crusade. On April 3, 1968, he gave his final and what proved to be an eerily prophetic speech, “I’ve Been to the Mountaintop,” in which he told supporters, “Like anybody, I would like to live a long life. Longevity has its place. But I’m not concerned about that now… I’m not worried about anything. I’m not fearing any man. Mine eyes have seen the glory of the coming of the Lord.”

While standing on a balcony outside his room at the Lorraine Motel in Memphis, Tennessee, Martin Luther King Jr. was killed by a sniper’s bullet on April 4, 1968. King died at age 39. The shocking assassination sparked riots and demonstrations in more than 100 cities across the country.

The shooter was James Earl Ray , a malcontent drifter and former convict. He initially escaped authorities but was apprehended after a two-month international manhunt. In 1969, Ray pleaded guilty to assassinating King and was sentenced to 99 years in prison.

The identity of King’s assassin has been the source of some controversy. Ray recanted his confession shortly after he was sentenced, and King’s son Dexter publicly defended Ray’s innocence after meeting with the convicted gunman in 1997. Another complicating factor is the 1993 confession of tavern owner Loyd Jowers, who said he contracted a different hit man to kill King. In June 2000, the U.S. Justice Department released a report that dismissed the alternative theories of King’s death. Ray died in prison on April 23, 1998.

King’s life had a seismic impact on race relations in the United States. Years after his death, he is the most widely known Black leader of his era.

His life and work have been honored with a national holiday, schools and public buildings named after him, and a memorial on Independence Mall in Washington, D.C.

Over the years, extensive archival studies have led to a more balanced and comprehensive assessment of his life, portraying him as a complex figure: flawed, fallible, and limited in his control over the mass movements with which he was associated, yet a visionary leader who was deeply committed to achieving social justice through nonviolent means.

• But we come here tonight to be saved from that patience that makes us patient with anything less than freedom and justice.
• There comes a time when the cup of endurance runs over and men are no longer willing to be plunged into an abyss of injustice where they experience the bleakness of corroding despair.
• Any law that uplifts human personality is just. Any law that degrades human personality is unjust.
• The whirlwinds of revolt will continue to shake the foundations of our nation until the bright day of justice emerges.
• Let us not seek to satisfy our thirst for freedom by drinking from the cup of bitterness and hatred.
• Darkness cannot drive out darkness: only light can do that. Hate cannot drive out hate: only love can do that.
• The ultimate measure of a man is not where he stands in moments of comfort and convenience, but where he stands at times of challenge and controversy. The true neighbor will risk his position, his prestige, and even his life for the welfare of others.
• We must all learn to live together as brothers, or we will all perish together as fools.
• Forgiveness is not an occasional act; it is a permanent attitude.
• I have a dream that my four 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.
• The function of education, therefore, is to teach one to think intensively and to think critically. But education which stops with efficiency may prove the greatest menace to society. The most dangerous criminal may be the man gifted with reason but with no morals.
• I’ve seen the promised land. I may not get there with you. But I want you to know tonight that we, as a people, will get to the promised land.
• Power at its best is love implementing the demands of justice. Justice at its best is love correcting everything that stands against love.
• A man who won’t die for something is not fit to live.
• At the center of non-violence stands the principle of love.
• Right, temporarily defeated, is stronger than evil triumphant.
• In the end, we will remember not the words of our enemies, but the silence of our friends.
• Injustice anywhere is a threat to justice everywhere.
• Our lives begin to end the day we become silent about things that matter.

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• Martin Luther King Jr. - Biography

Martin Luther King Jr.

Biographical.

M artin 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.

Selected bibliography

Adams, Russell, Great Negroes Past and Present , pp. 106-107. Chicago, Afro-Am Publishing Co., 1963.

Bennett, Lerone, Jr., What Manner of Man: A Biography of Martin Luther King, Jr. Chicago, Johnson, 1964.

I Have a Dream: The Story of Martin Luther King in Text and Pictures . New York, Time Life Books, 1968.

King, Martin Luther, Jr., The Measure of a Man . Philadelphia. The Christian Education Press, 1959. Two devotional addresses.

King, Martin Luther, Jr., Strength to Love . New York, Harper & Row, 1963. Sixteen sermons and one essay entitled “Pilgrimage to Nonviolence.”

King, Martin Luther, Jr., Stride toward Freedom: The Montgomery Story . New York, Harper, 1958.

King, Martin Luther, Jr., The Trumpet of Conscience . New York, Harper & Row, 1968.

King, Martin Luther, Jr., Where Do We Go from Here: Chaos or Community? New York, Harper & Row, 1967.

King, Martin Luther, Jr., Why We Can’t Wait . New York, Harper & Row, 1963.

“Man of the Year”, Time , 83 (January 3, 1964) 13-16; 25-27.

“Martin Luther King, Jr.” , in Current Biography Yearbook 1965 , ed. by Charles Moritz, pp. 220-223. New York, H.W. Wilson.

Reddick, Lawrence D., Crusader without Violence: A Biography of Martin Luther King, Jr . New York, Harper, 1959.

This autobiography/biography was written at the time of the award and first published in the book series Les Prix Nobel . It was later edited and republished in Nobel Lectures . To cite this document, always state the source as shown above.

* Note from Nobelprize.org: This biography uses the word “Negro”. Even though this word today is considered inappropriate, the biography is published in its original version in view of keeping it as a historical document.

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✯ ✯ ✯ Dr. Martin Luther King Jr. ✯ ✯ ✯ His Life and Legacy

Martin Luther King Jr. dedicated his life to the nonviolent struggle for civil rights in the United States. King's leadership played a pivotal role in ending entrenched segregation for African Americans and to the creation of the Civil Rights Act of 1964, considered a crowning achievement of the civil rights era. King was assassinated in 1968, but his words and legacy continue to resonate for all those seeking justice in the United States and around the world. As King said at the Washington National Cathedral on March 31, 1968, "Darkness cannot drive out darkness; only light can do that. Hate cannot drive out hate; only love can do that."

10 Things You May Not Know About Martin Luther King Jr.

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Martin Luther King Jr.

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America in Mourning After MLK's Shocking Assassination: Photos

For Martin Luther King Jr., Nonviolent Protest Never Meant ‘Wait and See’

How an Assassination Attempt Affirmed MLK’s Faith in Nonviolence

Jesse Jackson on M.L.K.: One Bullet Couldn’t Kill the Movement

Martin Luther King Jr.’s Final Speech

MLK's Poor People's Campaign Demanded Economic Justice

Martin Luther King Jr.’s Famous Speech Almost Didn’t Have the Phrase 'I Have a Dream'

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Playlist: Dr. Martin Luther King Jr.

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Martin Luther King, Jr. summary

Learn about the life of martin luther king, jr., and his role in the civil rights movement in the united states.

Martin Luther King, Jr. , (born Jan. 15, 1929, Atlanta, Ga., U.S.—died April 4, 1968, Memphis, Tenn.), U.S. civil rights leader.

The son and grandson of Baptist preachers, King became an adherent of nonviolence while in college. Ordained a Baptist minister himself in 1954, he became pastor of a church in Montgomery, Ala.; the following year he received a doctorate from Boston University. He was selected to head the Montgomery Improvement Association, whose boycott efforts eventually ended the city’s policies of racial segregation on public transportation.

In 1957 King formed the Southern Christian Leadership Conference and began lecturing nationwide, urging active nonviolence to achieve civil rights for Black Americans. In 1960 he returned to Atlanta to become copastor with his father of Ebenezer Baptist Church. He was arrested and jailed for protesting segregation at a lunch counter; the case drew national attention, and presidential candidate John F. Kennedy interceded to obtain his release.

In 1963 King helped organize the March on Washington, an assembly of more than 200,000 people at which he made his famous “I Have a Dream” speech. The march influenced the passage of the Civil Rights Act of 1964, and King was awarded the 1964 Nobel Prize for Peace.

In 1965 he was criticized from within the civil rights movement for yielding to state troopers at a march in Selma, Ala., and for failing in the effort to change Chicago’s housing segregation policies. Thereafter he broadened his advocacy, addressing the plight of the poor of all races and opposing the Vietnam War. In 1968 he went to Memphis, Tenn., to support a strike by sanitation workers; there on April 4, he was assassinated by James Earl Ray.

A U.S. national holiday is celebrated in King’s honour on the third Monday in January.

Chapter 1: Early Years

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Of course I was religious. I grew up in the church. My father is a preacher, my grandfather was a preacher, my great-grandfather was a preacher, my only brother is a preacher, my daddy's brother is a preacher. So I didn't have much choice.

• November 25, 1926 – Michael (later Martin) Luther King, Sr., marries Alberta Williams, daughter of A.D. Williams, pastor of Ebenezer Baptist Church  
• January 15, 1929 – Michael (later Martin) Luther King, Jr., born at Williams/King family home at 501 Auburn Avenue in Atlanta  
• March 21, 1931 – A. D. Williams dies and is succeeded as pastor of Ebenezer by King Sr.  
• May 18, 1941 – King Jr.'s grandmother Jennie Celeste Williams dies and family moves to 193 Boulevard in Atlanta  

I was born in the late twenties on the verge of the Great Depression, which was to spread its disastrous arms into every corner of this nation for over a decade. I was much too young to remember the beginning of this depression, but I do recall, when I was about five years of age, how I questioned my parents about the numerous people standing in breadlines. I can see the effects of this early childhood experience on my present anticapitalistic feelings.

My birthplace was Atlanta, Georgia, the capital of the state and the so-called "gateway to the South." Atlanta is home for me. I was born on Auburn Avenue. Our church, Ebenezer Baptist, is on Auburn Avenue. I'm now co-pastor of that church, and my office in the Southern Christian Leadership Conference is on Auburn Avenue.

I went through the public schools of Atlanta for a period, and then I went to what was then known as the Atlanta University Laboratory High School for two years. After that school closed, I went to Booker T. Washington High School.

The community in which I was born was quite ordinary in terms of social status. No one in our community had attained any great wealth. Most of the Negroes in my hometown who had attained wealth lived in a section of town known as "Hunter Hills." The community was characterized with a sort of unsophisticated simplicity. No one was in the extremely poor class. It is probably fair to class the people of this community as those of average income. It was a wholesome community, notwithstanding the fact that none of us were ever considered members of the "upper-upper class." Crime was at a minimum, and most of our neighbors were deeply religious.

From the very beginning I was an extraordinarily healthy child. It is said that at my birth the doctors pronounced me a one hundred percent perfect child, from a physical point of view. I hardly know how an ill moment feels. I guess the same thing would apply to my mental life. I have always been somewhat precocious, both physically and mentally. So it seems that from a hereditary point of view, nature was very kind to me.

My home situation was very congenial. I have a marvelous mother and father. I can hardly remember a time that they ever argued (my father happens to be the kind who just won't argue) or had any great falling out. These factors were highly significant in determining my religious attitudes. It is quite easy for me to think of a God of love mainly because I grew up in a family where love was central and where lovely relationships were ever present. It is quite easy for me to think of the universe as basically friendly mainly because of my uplifting hereditary and environmental circumstances. It is quite easy for me to lean more toward optimism than pessimism about human nature mainly because of my childhood experiences.

In my own life and in the life of a person who is seeking to be strong, you combine in your character antitheses strongly marked. You are both militant and moderate; you are both idealistic and realistic. And I think that my strong determination for justice comes from the very strong, dynamic personality of my father, and I would hope that the gentle aspect comes from a mother who is very gentle and sweet.

Mother Dear

My mother, Alberta Williams King, has been behind the scene setting forth those motherly cares, the lack of which leaves a missing link in life. She is a very devout person with a deep commitment to the Christian faith. Unlike my father, she is soft-spoken and easygoing. Although possessed of a rather recessive personality, she is warm and easily approachable.

The daughter of A. D. Williams, a successful minister, Alberta Williams grew up in comparative comfort. She was sent to the best available schools and college and was, in general, protected from the worst blights of discrimination. An only child, she was provided with all of the conveniences that any high school and college student could expect. In spite of her relatively comfortable circumstances, my mother never complacently adjusted herself to the system of segregation. She instilled a sense of self-respect in all of her children from the very beginning.

My mother confronted the age-old problem of the Negro parent in America: how to explain discrimination and segregation to a small child. She taught me that I should feel a sense of "somebodiness" but that on the other hand I had to go out and face a system that stared me in the face every day saying you are "less than," you are "not equal to." She told me about slavery and how it ended with the Civil War. She tried to explain the divided system of the South—the segregated schools, restaurants, theaters, housing; the white and colored signs on drinking fountains, waiting rooms, lavatories—as a social condition rather than a natural order. She made it clear that she opposed this system and that I must never allow it to make me feel inferior. Then she said the words that almost every Negro hears before he can yet understand the injustice that makes them necessary: "You are as good as anyone." At this time Mother had no idea that the little boy in her arms would years later be involved in a struggle against the system she was speaking of.

Martin Luther King, Sr., is as strong in his will as he is in his body. He has a dynamic personality, and his very physical presence (weighing about 220 pounds) commands attention. He has always been a very strong and self-confident person. I have rarely ever met a person more fearless and courageous than my father, notwithstanding the fact that he feared for me. He never feared the autocratic and brutal person in the white community. If they said something to him that was insulting, he made it clear in no uncertain terms that he didn't like it.

A sharecropper's son, he had met brutalities at firsthand, and had begun to strike back at an early age. His family lived in a little town named Stockbridge, Georgia, about eighteen miles from Atlanta. One day, while working on the plantation, he keenly observed that the boss was cheating his father out of some hard-earned money. He revealed this to his father right in the presence of the plantation owner. When his happened the boss angrily and furiously shouted, "Jim, if you don't keep this nigger boy of yours in his place, I am going to slap him down." Grandfather, being almost totally dependent on the boss for economic security, urged Dad to keep quiet.

My dad, looking back over that experience, says that at that moment he became determined to leave the farm. He often says humorously, "I ain't going to plough a mule anymore." After a few months he left Stockbridge and went to Atlanta determined to get an education. Although he was then eighteen—a year older than most persons finishing high school—he started out getting a high school education and did not stop until he had finished Atlanta's Morehouse College.

The thing that I admire most about my dad is his genuine Christian character. He is a man of real integrity, deeply committed to moral and ethical principles. He is conscientious in all of his undertakings. Even the person who disagrees with his frankness has to admit that his motives and actions are sincere. He never hesitates to tell the truth and speak his mind, however cutting it may be. This quality of frankness has often caused people to actually fear him. I have had young and old alike say to me, "I'm scared to death of your dad." Indeed, he is stern at many points.

My father has always had quite an interest in civil rights. He has been president of the NAACP in Atlanta, and he always stood out in social reform. From before I was born, he had refused to ride the city buses after witnessing a brutal attack on a load of Negro passengers. He led the fight in Atlanta to equalize teachers' salaries and was instrumental in the elimination of Jim Crow elevators in the courthouse.

As pastor of the Ebenezer Baptist Church, my father wielded great influence in the Negro community and perhaps won the grudging respect of the whites. At any rate, they never attacked him physically, a fact that filled my brother and sister and me with wonder as we grew up in this tension-packed atmosphere. With this heritage, it is not surprising that I also learned to abhor segregation, considering it both rationally inexplicable and morally unjustifiable.

I have never experienced the feeling of not having the basic necessities of life. These things were always provided by a father who always put his family first. My father never made more than an ordinary salary, but the secret was that he knew the art of saving and budgeting. He has always had sense enough not to live beyond his means. So for this reason he was able to provide us with the basic necessities of life with little strain. I went right on through school and never had to drop out to work or anything.

The first twenty-five years of my life were very comfortable years. If I had a problem I could always call Daddy. Things were solved. Life had been wrapped up for me in a Christmas package. This is not to say that I was born with a silver spoon in my mouth; far from it. I always had a desire to work, and I would spend my summers working.

Doubts spring forth unrelentingly

I joined the church at the age of five. I well remember how this event occurred. Our church was in the midst of the spring revival, and a guest evangelist had come down from Virginia. On Sunday morning the evangelist came into our Sunday school to talk to us about salvation, and after a short talk on this point he extended an invitation to any of us who wanted to join the church. My sister was the first one to join the church that morning, and after seeing her join I decided that I would not let her get ahead of me, so I was the next. I had never given this matter a thought, and even at the time of my baptism I was unaware of what was taking place. From this it seems quite clear that I joined the church not out of any dynamic conviction, but out of a childhood desire to keep up with my sister.

The church has always been a second home for me. As far back as I can remember I was in church every Sunday. My best friends were in Sunday school, and it was the Sunday school that helped me to build the capacity for getting along with people. I guess this was inevitable since my father was the pastor of my church, but I never regretted going to church until I passed through a state of skepticism in my second year of college.

The lessons which I was taught in Sunday school were quite in the fundamentalist line. None of my teachers ever doubted the infallibility of the Scriptures. Most of them were unlettered and had never heard of biblical criticism. Naturally, I accepted the teachings as they were being given to me. I never felt any need to doubt them—at least at that time I didn't. I guess I accepted biblical studies uncritically until I was about twelve years old. But this uncritical attitude could not last long, for it was contrary to the very nature of my being. I had always been the questioning and precocious type. At the age of thirteen, I shocked my Sunday school class by denying the bodily resurrection of Jesus. Doubts began to spring forth unrelentingly.

How could I love a race of people who hated me?

Two incidents happened in my late childhood and early adolescence that had a tremendous effect on my development. The first was the death of my grandmother. She was very dear to each of us, but especially to me. I sometimes think I was her favorite grandchild. I was particularly hurt by her death mainly because of the extreme love I had for her. She assisted greatly in raising all of us. It was after this incident that for the first time I talked at any length on the doctrine of immortality. My parents attempted to explain it to me, and I was assured that somehow my grandmother still lived. I guess this is why today I am such a strong believer in personal immortality.

The second incident happened when I was about six years of age. From the age of three I had a white playmate who was about my age. We always felt free to play our childhood games together. He did not live in our community, but he was usually around every day; his father owned a store across the street from our home. At the age of six we both entered school—separate schools, of course. I remember how our friendship began to break as soon as we entered school; this was not my desire but his. The climax came when he told me one day that his father had demanded that he would play with me no more. I never will forget what a great shock this was to me. I immediately asked my parents about the motive behind such a statement.

We were at the dinner table when the situation was discussed, and here for the first time I was made aware of the existence of a race problem. I had never been conscious of it before. As my parents discussed some of the tragedies that had resulted from this problem and some of the insults they themselves had confronted on account of it, I was greatly shocked, and from that moment on I was determined to hate every white person. As I grew older and older this feeling continued to grow.

My parents would always tell me that I should not hate the white man, but that it was my duty as a Christian to love him. The question arose in my mind: How could I love a race of people who hated me and who had been responsible for breaking me up with one of my best childhood friends? This was a great question in my mind for a number of years.

I always had a resentment towards the system of segregation and felt that it was a grave injustice. I remember a trip to a downtown shoe store with Father when I was still small. We had sat down in the first empty seats at the front of the store. A young white clerk came up and murmured politely:

"I'll be happy to wait on you if you'll just move to those seats in the rear."

Dad immediately retorted, "There's nothing wrong with these seats. We're quite comfortable here."

"Sorry," said the clerk, "but you'll have to move."

"We'll either buy shoes sitting here," my father retorted, "or we won't buy shoes at all."

Whereupon he took me by the hand and walked out of the store. This was the first time I had seen Dad so furious. That experience revealed to me at a very early age that my father had not adjusted to the system, and he played a great part in shaping my conscience. I still remember walking down the street beside him as he muttered, "I don't care how long I have to live with this system, I will never accept it."

And he never has. I remember riding with him another day when he accidentally drove past a stop sign. A policeman pulled up to the car and said:

"All right, boy, pull over and let me see your license."

My father instantly retorted: "Let me make it clear to you that you aren't talking to a boy. If you persist in referring to me as boy, I will be forced to act as if I don't hear a word you are saying."

The policeman was so shocked in hearing a Negro talk to him so forthrightly that he didn't quite know how to respond. He nervously wrote the ticket and left the scene as quickly as possible.

The angriest I have ever been

There was a pretty strict system of segregation in Atlanta. For a long, long time I could not go swimming, until there was a Negro YMCA. A Negro child in Atlanta could not go to any public park. I could not go to the so-called white schools. In many of the stores downtown, I couldn't go to a lunch counter to buy a hamburger or a cup of coffee. I could not attend any of the theaters. There were one or two Negro theaters, but they didn't get any of the main pictures. If they did get them, they got them two or three years later.

When I was about eight years old, I was in one of the downtown stores of Atlanta and all of a sudden someone slapped me, and the only thing I heard was somebody saying, "You are that nigger that stepped on my foot." And it turned out to be a white lady. Of course I didn't retaliate at any point; I wouldn't dare retaliate when a white person was involved. I think some of it was part of my native structure—that is, that I have never been one to hit back. I finally told my mother what had happened, and she was very upset about it. But the lady who slapped me had gone, and my mother and I left the store almost immediately.

I remember another experience I used to have in Atlanta. I went to high school on the other side of town—to the Booker T. Washington High School. I had to get the bus in what was known as the Fourth Ward and ride over to the West Side. In those days, rigid patterns of segregation existed on the buses, so that Negroes had to sit in the backs of buses. Whites were seated in the front, and often if whites didn't get on the buses, those seats were still reserved for whites only, so Negroes had to stand over empty seats. I would end up having to go to the back of that bus with my body, but every time I got on that bus I left my mind up on the front seat. And I said to myself, "One of these days, I'm going to put my body up there where my mind is."

When I was fourteen, I traveled from Atlanta to Dublin, Georgia, with a dear teacher of mine, Mrs. Bradley. I participated in an oratorical contest there and I succeeded in winning the contest.

My subject, ironically enough, was "The Negro and the Constitution."

We cannot have an enlightened democracy with one great group living in ignorance. We cannot have a healthy nation with one-tenth of the people ill-nourished, sick, harboring germs of disease which recognize no color lines—obey no Jim Crow laws. We cannot have a nation orderly and sound with one group so ground down and thwarted that it is almost forced into unsocial attitudes and crime. We cannot be truly Christian people so long as we flout the central teachings of Jesus: brotherly love and the Golden Rule. We cannot come to full prosperity with one great group so ill-delayed that it cannot buy goods. So as we gird ourselves to defend democracy from foreign attack, let us see to it that increasingly at home we give fair play and free opportunity for all people.

Today thirteen million black sons and daughters of our forefathers continue the fight for the translation of the Thirteenth, Fourteenth, and Fifteenth Amendments from writing on the printed page to an actuality. We believe with them that "if freedom is good for any it is good for all," that we may conquer Southern armies by the sword, but it is another thing to conquer Southern hate, that if the franchise is given to Negroes, they will be vigilant and defend, even with their arms, the ark of federal liberty from treason and destruction by her enemies.

That night, Mrs. Bradley and I were on a bus returning to Atlanta. Along the way, some white passengers boarded the bus, and the white driver ordered us to get up and give the whites our seats. We didn't move quickly enough to suit him, so he began cursing us. I intended to stay right in that seat, but Mrs. Bradley urged me up, saying we had to obey the law. We stood up in the aisle for ninety miles to Atlanta. That night will never leave my memory. It was the angriest I have ever been in my life.

I had grown up abhorring not only segregation but also the oppressive and barbarous acts that grew out of it. I had seen police brutality with my own eyes, and watched Negroes receive the most tragic injustice in the courts. I can remember the organization known as the Ku Klux Klan. It stands on white supremacy, and it was an organization that in those days even used violent methods to preserve segregation and to keep the Negro in his place, so to speak. I remember seeing the Klan actually beat a Negro. I had passed spots where Negroes had been savagely lynched. All of these things did something to my growing personality.

I had also learned that the inseparable twin of racial injustice was economic injustice. Although I came from a home of economic security and relative comfort, I could never get out of my mind the economic insecurity of many of my playmates and the tragic poverty of those living around me. During my late teens I worked two summers (against my father's wishes—he never wanted my brother and me to work around white people because of the oppressive conditions) in a plant that hired both Negroes and whites. Here I saw economic injustice firsthand, and realized that the poor white was exploited just as much as the Negro. Through these early experiences I grew up deeply conscious of the varieties of injustice in our society.

As if the curtain had been dropped on my selfhood

Just before going to college I went to Simsbury, Connecticut, and worked for a whole summer on a tobacco farm to earn a little school money to supplement what my parents were doing. One Sunday, we went to church in Simsbury, and we were the only Negroes there. On Sunday mornings I was the religious leader and spoke on any text I wanted to 107 boys. I had never thought that a person of my race could eat anywhere, but we ate in one of the finest restaurants in Hartford.

After that summer in Connecticut, it was a bitter feeling going back to segregation. It was hard to understand why I could ride wherever I pleased on the train from New York to Washington and then had to change to a Jim Crow car at the nation's capital in order to continue the trip to Atlanta. The first time that I was seated behind a curtain in a dining car, I felt as if the curtain had been dropped on my selfhood. I could never adjust to the separate waiting rooms, separate eating places, separate rest rooms, partly because the separate was always unequal, and partly because the very idea of separation did something to my sense of dignity and self-respect.

NEXT Chapter 2: Morehouse College