Integration And Assimilation

 

There are people across America- members of the racial grievance industry and their apathetic supporters who claim that though “some” progress has been made since Rev. King delivered his “I Have a Dream” speech, “much more” is needed.

 

The problem with what they claim is needed- closing the socio-economic statistical gaps between blacks and whites- isn’t the responsibility of the government.  Since King inspired the nation to achieve a higher moral standard of brotherhood and biblical justice, America has rightly spent its time not only creating opportunities for those it had previously excluded, it has undertaken efforts above and beyond expectations in legislating and allowing opportunities for many Americans who’ve never experienced the kind of racial injustice their predecessors faced.  What’s been done can rightly be seen as a form of recompense to absolve the country of its more immediate sin of racial segregation.

 

But there are many who are still unhappy.  Their unhappiness regarding the lack of black progress stems from the realization that these people have erroneously conflated equality under the law with equality of outcome.  Freedom affords opportunity to achieve success, but it doesn’t guarantee it.

 

The problem- integration isn’t the same as assimilation.  Integration precedes and allows for assimilation, but it doesn’t guarantee it nor is it the same thing.  When blacks were legally allowed to integrate with whites, many did.  But these blacks also chose to assimilate, meaning they adopted those values and behavioral characteristics- hard work, sacrifice, delayed gratification, high academic achievement, speaking standard English, marrying before having children, embracing religion, and so on-  that allowed them to ascend the socio-economic ladder and experience middle class life, also known as the American Dream.

 

Unfortunately there is a large segment of black America, that has yet to assimilate into the dominate culture by adopting behaviors and embracing a value system that allows them to ascend to- and experience- the middle class. These behaviors and values are derisively referred to as “acting white.”  But this so-called “acting white” generally leads to success for those who adopt it, regardless of their color or geographical origin.

 

Integration can lead to assimilation, but doesn’t assure it.  If Americans want to increase black progress and socio-economic achievement- and we do- we should encourage wholesale black assimilation into American society.

 

Integration, assimilation and success contribute to self-preservation and are in our best interests morally and economically.

I Have A Dream

 

 

I am happy to join with you today in what will go down in history as the greatest demonstration for freedom in the history of our nation.

Five score years ago, a great American, in whose symbolic shadow we stand today, signed the Emancipation Proclamation. This momentous decree came as a great beacon light of hope to millions of Negro slaves who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of their captivity.

But one hundred years later, the Negro still is not free. One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. One hundred years later, the Negro is still languishing in the corners of American society and finds himself an exile in his own land. So we have come here today to dramatize a shameful condition.

In a sense we have come to our nation’s capital to cash a check. When the architects of our republic wrote the magnificent words of the Constitution and the Declaration of Independence, they were signing a promissory note to which every American was to fall heir. This note was a promise that all men, yes, black men as well as white men, would be guaranteed the unalienable rights of life, liberty, and the pursuit of happiness.

It is obvious today that America has defaulted on this promissory note insofar as her citizens of color are concerned. Instead of honoring this sacred obligation, America has given the Negro people a bad check, a check which has come back marked “insufficient funds.” But we refuse to believe that the bank of justice is bankrupt. We refuse to believe that there are insufficient funds in the great vaults of opportunity of this nation. So we have come to cash this check — a check that will give us upon demand the riches of freedom and the security of justice. We have also come to this hallowed spot to remind America of the fierce urgency of now. This is no time to engage in the luxury of cooling off or to take the tranquilizing drug of gradualism. Now is the time to make real the promises of democracy. Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice. Now is the time to lift our nation from the quick sands of racial injustice to the solid rock of brotherhood. Now is the time to make justice a reality for all of God’s children.

It would be fatal for the nation to overlook the urgency of the moment. This sweltering summer of the Negro’s legitimate discontent will not pass until there is an invigorating autumn of freedom and equality. Nineteen sixty-three is not an end, but a beginning. Those who hope that the Negro needed to blow off steam and will now be content will have a rude awakening if the nation returns to business as usual. There will be neither rest nor tranquility in America until the Negro is granted his citizenship rights. The whirlwinds of revolt will continue to shake the foundations of our nation until the bright day of justice emerges.

But there is something that I must say to my people who stand on the warm threshold which leads into the palace of justice. In the process of gaining our rightful place we must not be guilty of wrongful deeds. Let us not seek to satisfy our thirst for freedom by drinking from the cup of bitterness and hatred.

We must forever conduct our struggle on the high plane of dignity and discipline. We must not allow our creative protest to degenerate into physical violence. Again and again we must rise to the majestic heights of meeting physical force with soul force. The marvelous new militancy which has engulfed the Negro community must not lead us to a distrust of all white people, for many of our white brothers, as evidenced by their presence here today, have come to realize that their destiny is tied up with our destiny. They have come to realize that their freedom is inextricably bound to our freedom. We cannot walk alone.

As we walk, we must make the pledge that we shall always march ahead. We cannot turn back. There are those who are asking the devotees of civil rights, “When will you be satisfied?” We can never be satisfied as long as the Negro is the victim of the unspeakable horrors of police brutality. We can never be satisfied, as long as our bodies, heavy with the fatigue of travel, cannot gain lodging in the motels of the highways and the hotels of the cities. We cannot be satisfied as long as the Negro’s basic mobility is from a smaller ghetto to a larger one. We can never be satisfied as long as our children are stripped of their selfhood and robbed of their dignity by signs stating “For Whites Only”. We cannot be satisfied as long as a Negro in Mississippi cannot vote and a Negro in New York believes he has nothing for which to vote. No, no, we are not satisfied, and we will not be satisfied until justice rolls down like waters and righteousness like a mighty stream.

I am not unmindful that some of you have come here out of great trials and tribulations. Some of you have come fresh from narrow jail cells. Some of you have come from areas where your quest for freedom left you battered by the storms of persecution and staggered by the winds of police brutality. You have been the veterans of creative suffering. Continue to work with the faith that unearned suffering is redemptive.

Go back to Mississippi, go back to Alabama, go back to South Carolina, go back to Georgia, go back to Louisiana, go back to the slums and ghettos of our northern cities, knowing that somehow this situation can and will be changed. Let us not wallow in the valley of despair.

I say to you today, my friends, so even though we face the difficulties of today and tomorrow, I still have a dream. It is a dream deeply rooted in the American dream.

I have a dream that one day this nation will rise up and live out the true meaning of its creed: “We hold these truths to be self-evident: that all men are created equal.”

I have a dream that one day on the red hills of Georgia the sons of former slaves and the sons of former slave owners will be able to sit down together at the table of brotherhood.

I have a dream that one day even the state of Mississippi, a state sweltering with the heat of injustice, sweltering with the heat of oppression, will be transformed into an oasis of freedom and justice.

I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.

I have a dream today.

I have a dream that one day, down in Alabama, with its vicious racists, with its governor having his lips dripping with the words of interposition and nullification; one day right there in Alabama, little black boys and black girls will be able to join hands with little white boys and white girls as sisters and brothers.

I have a dream today.

I have a dream that one day every valley shall be exalted, every hill and mountain shall be made low, the rough places will be made plain, and the crooked places will be made straight, and the glory of the Lord shall be revealed, and all flesh shall see it together.

This is our hope. This is the faith that I go back to the South with. With this faith we will be able to hew out of the mountain of despair a stone of hope. With this faith we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. With this faith we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day.

This will be the day when all of God’s children will be able to sing with a new meaning, “My country, ’tis of thee, sweet land of liberty, of thee I sing. Land where my fathers died, land of the pilgrim’s pride, from every mountainside, let freedom ring.”

And if America is to be a great nation this must become true. So let freedom ring from the prodigious hilltops of New Hampshire. Let freedom ring from the mighty mountains of New York. Let freedom ring from the heightening Alleghenies of Pennsylvania!

Let freedom ring from the snowcapped Rockies of Colorado!

Let freedom ring from the curvaceous slopes of California!

But not only that; let freedom ring from Stone Mountain of Georgia!

Let freedom ring from Lookout Mountain of Tennessee!

Let freedom ring from every hill and molehill of Mississippi. From every mountainside, let freedom ring.

And when this happens, when we allow freedom to ring, when we let it ring from every village and every hamlet, from every state and every city, we will be able to speed up that day when all of God’s children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual, “Free at last! free at last! thank God Almighty, we are free at last!”

 

 

Commemoration Of Rev. King’s Dream

As we commemorate the fiftieth year of the March on Washington and Rev. King’s inspirational and iconic “I Have a Dream” speech, Americans can be thankful for how far the country has advanced regarding civil rights in such a relatively short period of time.  All Americans, from the blackest of the black to the whitest of the white- and all shades in between- are forever in debt to those who courageously stood as a testament to freedom, justice and brotherhood.

Of those that stood, Rev. King was front and center in the moral movement against the legally-mandated and immoral practice of Jim Crow segregation- an external threat that sought to keep American blacks in their place- a place that stood in contradiction to the country’s foundationally-stated democratic aims and constitutional ideals. The main reason Rev. King’s speech was so poignant and his public ministry so effective- which precipitated major civil rights legislation- was because he courageously stood in protest demanding biblical justice in an American context with the Constitution in one hand and the Bible in the other.

Rev. King fought to prove that race wasn’t a source of power, meaning there is no virtue nor vice inherent in one’s race and it’s precisely why he dreamed of a nation that judged individuals by the content of their character, rather than the color of their skin.

We as a nation would do well to keep this lesson in mind as there are wolves in sheep’s clothing who continue to promote racial grievance and discord, preferring to use race as an instrument of division at the expense of racial reconciliation.  These wolves claim to stand in Rev. King’s shadow while perverting his dream and it’s contemptible.  Jesus said a good tree does not bear bad fruit.

King wouldn’t dignify their actions and neither should we.