3. Strain, Christopher Barry. “Civil Rights and ... - Freedom Archives

3. Strain, Christopher Barry. “Civil Rights and ... - Freedom Archives 3. Strain, Christopher Barry. “Civil Rights and ... - Freedom Archives

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fear they felt did not outweigh their complacency with the status quo. No matter how frightened they might have been ofthe monumental changes brought to their world by the civil rights movement, their fear did not translate into a collective effort to change along with it . Instead, their fear hardened into an intransigent resignation to keep things as they were . The suspension of Wiltiams as NAACP president goaded him to make more extreme comments. In a debate moderated by A. J. Muste, famed pacifist and labor activist, he challenged Bayard Rustin and Dave Dellinger on the merits of self-defense .as He suggested that freedom might necessitate deliberate violence on the part of blacks . The NAACP permanently expelled him, but Williams continued to agitate locally, incurring the wrath of local whites~' As racial tensions mounted in Monroe, the attention of the nation again shifted to a new arena . On February 1, 1960, four black college freshmen from North Carolina A& T protested the Jim-Crow practices at Woolworth's in Greensboro by "sitting-in" at the drugstore's lunch counter. Like Rosa Parks' refusal to relinquish her scat, it was a minor gesture of major consequence . Within two weeks, the sit-ins spread to eleven cities in five southern states. By the end of the month, young people, conducting sit-ins all over `e"400 Hear Debate On `Violence' ;'~ [Baltimore] Afro-American (October l7, 1959) : l . a9 0ne article, published in 1961, cited four attempts on his life during the previous few years . See "Monroe, N. C. Editor Defies Bigots Who Threaten Life," The Pittsburgh Courier (August 4, 1961): 2. 52

the South, found themselves spearheading a movement to desegregate national chain stores in southern towns . Two months later, some of the students founded an organization to marshal these efforts . The Student Nonviolent Coordinating Committee (SNCC), as its name reflected, was also an organization born in nonviolent theory . The group's statement of purpose, originally adopted in Raleigh, North Carolina, in April 1960, read: We affirm the philosophical or religious ideal of nonviolence as the foundation of our purpose, the presupposition of our faith, and the manner of our action . Nonviolence as it grows from the Judaeo- [sic] Christian tradition seeks a social order ofjustice permeated by love. Integration of human endeavor represents the crucial first step towards such a society. Through nonviolence, courage displaces fear ; love transforms hate. Acceptance dissipates prejudice ; hope ends despair. Peace dominates war ; faith reconciles doubt. Mutual regard cancels enmity. Justice for all overcomes injustice. The redemptive community supersedes systems of gross social immorality . Love is the central motif of nonviolence . Love is the force by which God binds man to himself and man to man. Such love goes to the extreme ; it remains loving and forgiving even in the midst of hostility. It matches the capacity of evil to inflict suffering with an even more enduring capacity to absorb evil, all the while persisting in love . 8y appealing to the conscience and standing on the moral nature of human existence, nonviolence nurtures the atmosphere in which reconciliation andjustice become actual possibilities s° Highly idealistic, the statement reflected the high-mindedness and optimism of the young activists involved . Piggy-backing on the successes of the lunch-counter sit-in movement, SNCC offered an alternative to the complacent stagnancy of middle-class life. The youthful organization mirrored CORE in its admiration of Christian pacifism and direct action ; nonviolencejoined the two concepts, and the two organizations, together in s°Reprinted in Staughton Lynd, Nonviolence in America: A lbcumencarv H~, i (Indianapolis : Bobbs-Merrill, 1966), 398 . 5 3

the South, found themselves spearheading a movement to desegregate national chain<br />

stores in southern towns .<br />

Two months later, some of the students founded an organization to marshal these<br />

efforts . The Student Nonviolent Coordinating Committee (SNCC), as its name reflected,<br />

was also an organization born in nonviolent theory . The group's statement of purpose,<br />

originally adopted in Raleigh, North Carolina, in April 1960, read:<br />

We affirm the philosophical or religious ideal of nonviolence as the foundation of<br />

our purpose, the presupposition of our faith, <strong>and</strong> the manner of our action .<br />

Nonviolence as it grows from the Judaeo- [sic] Christian tradition seeks a social<br />

order ofjustice permeated by love. Integration of human endeavor represents the<br />

crucial first step towards such a society.<br />

Through nonviolence, courage displaces fear ; love transforms hate.<br />

Acceptance dissipates prejudice ; hope ends despair. Peace dominates war ; faith<br />

reconciles doubt. Mutual regard cancels enmity. Justice for all overcomes<br />

injustice. The redemptive community supersedes systems of gross social<br />

immorality .<br />

Love is the central motif of nonviolence . Love is the force by which God<br />

binds man to himself <strong>and</strong> man to man. Such love goes to the extreme ; it remains<br />

loving <strong>and</strong> forgiving even in the midst of hostility. It matches the capacity of evil<br />

to inflict suffering with an even more enduring capacity to absorb evil, all the<br />

while persisting in love .<br />

8y appealing to the conscience <strong>and</strong> st<strong>and</strong>ing on the moral nature of human<br />

existence, nonviolence nurtures the atmosphere in which reconciliation <strong>and</strong>justice<br />

become actual possibilities s°<br />

Highly idealistic, the statement reflected the high-mindedness <strong>and</strong> optimism of the young<br />

activists involved . Piggy-backing on the successes of the lunch-counter sit-in movement,<br />

SNCC offered an alternative to the complacent stagnancy of middle-class life. The<br />

youthful organization mirrored CORE in its admiration of Christian pacifism <strong>and</strong> direct<br />

action ; nonviolencejoined the two concepts, <strong>and</strong> the two organizations, together in<br />

s°Reprinted in Staughton Lynd, Nonviolence in America: A lbcumencarv H~, i<br />

(Indianapolis : Bobbs-Merrill, 1966), 398 .<br />

5 3

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