Martin Luther King frasi celebri
Martin Luther King Frasi e Citazioni
da La forza di amare
La forza di amare
da La forza di amare
La forza di amare
Il sogno della non violenza
Citazioni di Martin Luther King
p. 234 sg.
Citazioni di Martin Luther King
Origine: Dal discorso al Lincoln Memorial di Washington, 28 agosto 1963; citato in Ferdie Addis, I have a dream. I discorsi che hanno cambiato la storia, traduzione di Valeria Bastia, De Agostini, Novara, 2012, p. 104 http://books.google.it/books?id=obMxU4M4kQ4C&pg=PT104. ISBN 978-88-418-7870-5
“La chiesa […] non è la padrona o la serva dello stato, ma la coscienza dello stato.”
da La forza d'amare
La forza di amare
“La salvezza dell'uomo è nelle mani dei disadattati creativi.”
da La forza d'amare
La forza di amare
“Ignorare il male equivale ad esserne complici.”
da Il sogno della non violenza. Pensieri
Il sogno della non violenza
Citazioni di Martin Luther King
Citazioni di Martin Luther King
Citazioni di Martin Luther King
Origine: Citato in Teresio Bosco, Uomini come noi, Società Editrice Internazionale, Torino, 1968.
“Questo 4 di luglio è vostro, non mio.”
da Il sogno della non violenza. Pensieri
Il sogno della non violenza
Origine: Lettera a un amico antisionista è una lettera aperta erroneamente attribuita a Martin Luther King. Cfr. Letter to an Anti-Zionist Friend.
Origine: Citazioni erroneamente attribuite, p. 234
Origine: Citazioni erroneamente attribuite, p. 234
Citazioni di Martin Luther King
Origine: Da The Words of Martin Luther King Jr., New Market Press, New York, 1983, p. 71; citato in Dennis Dalton, Gandhi, il Mahatma: il potere della nonviolenza, traduzione di Andrea Boni, ECIG, Genova, 1998, p. 13. ISBN 88-7545-842-1
Citazioni di Martin Luther King
Citazioni di Martin Luther King
Citazioni di Martin Luther King
Origine: Citato in AA.VV. 2018, p. 320.
“Cristo ci ha dato gli obiettivi, Mahatma Gandhi la tattica.”
Citazioni di Martin Luther King
Origine: Citato in AA.VV. 2018, p. 225.
Martin Luther King: Frasi in inglese
1960s, Where Do We Go from Here: Chaos or Community? (1967)
Contesto: I know that love is ultimately the only answer to mankind's problems. And I'm going to talk about it everywhere I go. I know it isn't popular to talk about it in some circles today. I'm not talking about emotional bosh when I talk about love, I'm talking about a strong, demanding love. And I have seen too much hate. I've seen too much hate on the faces of sheriffs in the South. I've seen hate on the faces of too many Klansmen and too many White Citizens Councilors in the South to want to hate myself, because every time I see it, I know that it does something to their faces and their personalities and I say to myself that hate is too great a burden to bear. I have decided to love. If you are seeking the highest good, I think you can find it through love. And the beautiful thing is that we are moving against wrong when we do it, because John was right, God is love. He who hates does not know God, but he who has love has the key that unlocks the door to the meaning of ultimate reality.
1950s, Loving Your Enemies (Christmas 1957)
Contesto: Forgiveness does not mean ignoring what has been done or putting a false label on an evil act. It means, rather, that the evil act no longer remains as a barrier to the relationship. Forgiveness is a catalyst creating the atmosphere necessary for a fresh start and a new beginning. It is the lifting of a burden or the canceling of a debt. The words "I will forgive you, but never forget what you have done" never explain the real nature of forgiveness. Certainly one can never forget, if that means erasing totally for his mind. But when we forgive, we forget in the sense that the evil deed is no longer a mental block impeding a new relationship. Likewise, we can never say, "I will forgive you, but I won't have anything further to do with you." Forgiveness means reconciliation, a coming together again. Without this, no man can ever love his enemies. The degree to which we are able to forgive determines the degree to which we are able to love our enemies.
1960s, Nobel Prize acceptance speech (1964)
Contesto: Nonviolence is the answer to the crucial political and moral questions of our time — the need for mankind to overcome oppression and violence without resorting to violence and oppression. Civilization and violence are antithetical concepts… Sooner or later all the people of the world will have to discover a way to live together in peace, and thereby transform this pending cosmic elegy into a creative psalm of brotherhood. If this is to be achieved, man must evolve for all human conflict a method which rejects revenge, aggression and retaliation. The foundation of such a method is love.
Origine: 1960s, Strength to Love (1963), Ch. 2 : Transformed nonconformist
Contesto: In his essay "Self-Reliance" Emerson wrote, "Whoso would be a man must be a nonconformist." The Apostle Paul reminds us that whoso would be a Christian must also be a a nonconformist. Any Christian who blindly accepts the opinions of the majority and in fear and timidity follows a path of expediency and social approval is a mental and spiritual slave.
“There comes a time that the drum major instinct can become destructive.”
1960s, The Drum Major Instinct (1968)
Contesto: There comes a time that the drum major instinct can become destructive. And that's where I want to move now. I want to move to the point of saying that if this instinct is not harnessed, it becomes a very dangerous, pernicious instinct. For instance, if it isn’t harnessed, it causes one's personality to become distorted. I guess that's the most damaging aspect of it: what it does to the personality. If it isn't harnessed, you will end up day in and day out trying to deal with your ego problem by boasting. Have you ever heard people that—you know, and I'm sure you've met them—that really become sickening because they just sit up all the time talking about themselves. And they just boast and boast and boast, and that's the person who has not harnessed the drum major instinct. And then it does other things to the personality. It causes you to lie about who you know sometimes. There are some people who are influence peddlers. And in their attempt to deal with the drum major instinct, they have to try to identify with the so-called big-name people. And if you're not careful, they will make you think they know somebody that they don't really know. They know them well, they sip tea with them, and they this-and-that. That happens to people.
1950s, Loving Your Enemies (November 1957)
Contesto: The Greek language comes out with another word for love. It is the word agape. …agape is something of the understanding, creative, redemptive goodwill for all men. It is a love that seeks nothing in return. It is an overflowing love; it’s what theologians would call the love of God working in the lives of men. And when you rise to love on this level, you begin to love men, not because they are likeable, but because God loves them. You look at every man, and you love him because you know God loves him. And he might be the worst person you’ve ever seen. And this is what Jesus means, I think, in this very passage when he says, "Love your enemy." And it’s significant that he does not say, "Like your enemy." Like is a sentimental something, an affectionate something. There are a lot of people that I find it difficult to like. I don’t like what they do to me. I don’t like what they say about me and other people. I don’t like their attitudes. I don’t like some of the things they’re doing. I don’t like them. But Jesus says love them. And love is greater than like. Love is understanding, redemptive goodwill for all men, so that you love everybody, because God loves them. You refuse to do anything that will defeat an individual, because you have agape in your soul. And here you come to the point that you love the individual who does the evil deed, while hating the deed that the person does. This is what Jesus means when he says, "Love your enemy." This is the way to do it. When the opportunity presents itself when you can defeat your enemy, you must not do it.
1950s, Loving Your Enemies (Christmas 1957)
Contesto: Time is cluttered with wreckage of communities which surrendered to hatred and violence. For the salvation of our nation or mankind, we must follow another way. This does not mean that we abandon our righteous efforts. With every ounce of our energy we must continue to rid this nation of the incubus of segregation. But we shall not in the process relinquish our privilege and our obligation to love. While abhorring segregation, we shall love the segregationist. This is the only way to create the beloved community.
Speaking on right-to-work laws in 1961, as quoted in Now Is the Time. Dr. Martin Luther King Jr. on Labor in the South: The Case for a Coalition (January 1986)
1960s
Contesto: In our glorious fight for civil rights, we must guard against being fooled by false slogans, such as 'right to work.' It is a law to rob us of our civil rights and job rights. It is supported by Southern segregationists who are trying to keep us from achieving our civil rights and our right of equal job opportunity. Its purpose is to destroy labor unions and the freedom of collective bargaining by which unions have improved wages and working conditions of everyone…Wherever these laws have been passed, wages are lower, job opportunities are fewer and there are no civil rights. We do not intend to let them do this to us. We demand this fraud be stopped. Our weapon is our vote.
1960s, The American Dream (1965)
Contesto: Oh yes, love is the way. Love is the only absolute. More and more I see this. I’ve seen too much hate to want to hate myself; hate is too great a burden to bear. I’ve seen it on the faces of too many sheriffs of the South — I’ve seen hate. In the faces and even the walk of too many Klansmen of the South, I’ve seen hate. Hate distorts the personality. Hate does something to the soul that causes one to lose his objectivity. The man who hates can’t think straight; the man who hates can’t reason right; the man who hates can’t see right; the man who hates can’t walk right. And I know now that Jesus is right, that love is the way. And this is why John said, "God is love," so that he who hates does not know God, but he who loves at that moment has the key that opens the door to the meaning of ultimate reality. So this morning there is so much that we have to offer to the world...
So yes, the dream has been shattered, and I have had my nightmarish experiences, but I tell you this morning once more that I haven’t lost the faith. I still have a dream that one day all of God’s children will have food and clothing and material well-being for their bodies, culture and education for their minds, and freedom for their spirits.
I still have a dream this morning: one day all of God’s black children will be respected like his white children.
I still have a dream this morning that one day the lion and the lamb will lie down together, and every man will sit under his own vine and fig tree and none shall be afraid...
I still have a dream this morning that truth will reign supreme and all of God’s children will respect the dignity and worth of human personality...
"We hold these truths to be self-evident that all men (All right) are created equal, that they are endowed by their Creator with certain inalienable Rights, that among these are Life, Liberty, and the pursuit of Happiness."
We open the doors of the church now. If someone needs to accept Christ, this is a marvelous opportunity, a great moment to make a decision. And as we sing together, we bid you come at this time by Christian experience, baptism, watch care. But come at this moment, become a part of this great Christian fellowship and accept Christ as your personal Savior.
1960s, Where Do We Go from Here: Chaos or Community? (1967)
Contesto: I know that love is ultimately the only answer to mankind's problems. And I'm going to talk about it everywhere I go. I know it isn't popular to talk about it in some circles today. I'm not talking about emotional bosh when I talk about love, I'm talking about a strong, demanding love. And I have seen too much hate. I've seen too much hate on the faces of sheriffs in the South. I've seen hate on the faces of too many Klansmen and too many White Citizens Councilors in the South to want to hate myself, because every time I see it, I know that it does something to their faces and their personalities and I say to myself that hate is too great a burden to bear. I have decided to love. If you are seeking the highest good, I think you can find it through love. And the beautiful thing is that we are moving against wrong when we do it, because John was right, God is love. He who hates does not know God, but he who has love has the key that unlocks the door to the meaning of ultimate reality.
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 peaks 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 every molehill of Mississippi. From every mountainside, let freedom ring.
1960s, I Have A Dream (1963)
1960s, Address to AFL–CIO (1961)
Contesto: Negroes are almost entirely a working people…. Our needs are identical with labor's needs: decent wages, fair working conditions, livable housing, old-age security, health and welfare measures, conditions in which families can grow, have education for their children and respect in the community. That is why Negroes support labor's demands and fight laws which curb labor. That is why the labor-hater and labor-baiter is virtually always a twin-headed creature, spewing anti-Negro epithets from one mouth and anti-labor propaganda from the other mouth.
“Love is basic for the very survival of mankind.”
1960s, Keep Moving From This Mountain (1965)
Contesto: Love is basic for the very survival of mankind. I’m convinced that love is the only absolute ultimately; love is the highest good. He who loves has somehow discovered the meaning of ultimate reality. He who hates does not know God; he who hates has no knowledge of God. Love is the supreme unifying principle of life. Psychiatrists are telling us now that many of the strange things that happen in the [subconscious], many of the inner conflicts are rooted in hate, and they are now saying “Love or perish.” Oh, how basic this is. It rings down across the centuries: Love the Lord thy God with all thy heart, with all thy soul, with all thy strength, with all thy mind, and thy neighbor as thyself. We’ve been in the mountain of violence and hatred too long.
1960s, Beyond Vietnam: A Time to Break Silence (1967)
Contesto: Now, it should be incandescently clear that no one who has any concern for the integrity and life of America today can ignore the present war. If America's soul becomes totally poisoned, part of the autopsy must read: Vietnam. It can never be saved so long as it destroys the deepest hopes of men the world over. So it is that those of us who are yet determined that America will be — are — are led down the path of protest and dissent, working for the health of our land.
1960s, Beyond Vietnam: A Time to Break Silence (1967)
Contesto: War is not the answer. Communism will never be defeated by the use of atomic bombs or nuclear weapons. Let us not join those who shout war and, through their misguided passions, urge the United States to relinquish its participation in the United Nations. These are days which demand wise restraint and calm reasonableness. We must not engage in a negative anticommunism, but rather in a positive thrust for democracy, realizing that our greatest defense against communism is to take offensive action in behalf of justice. We must with positive action seek to remove those conditions of poverty, insecurity, and injustice, which are the fertile soil in which the seed of communism grows and develops.
1950s, Conquering Self-centeredness (1957)
Contesto: We never get anywhere in this world without the forces of history and individual persons in the background helping us to get there. If you have the privilege of a fine education, well, you have it because somebody made it possible. If you have the privilege to gain wealth and a bit of the world’s goods, well, you have it because somebody made it possible. So don’t boast, don’t be arrogant. You, at that moment, rise out of your self-centeredness to the type of living that makes you an integrated personality.
“Now one will inevitably raise the question: How then do we conquer self-centeredness?”
1950s, Conquering Self-centeredness (1957)
Contesto: Now one will inevitably raise the question: How then do we conquer self-centeredness? How do we get away from this thing that we call self-centeredness? How can we live in this universe with a balance and with a type of perspective that keeps us going smoothly and we are not too absorbed in self? How do we do it?
"Keep Moving from this Mountain" http://www5.spelman.edu/about_us/news/pdf/70622_messenger.pdf – Founders Day Address at the Sisters Chapel, Spelman College (11 April 1960)
1960s
Contesto: I think we have been in the mountain of moral and ethical relativism long enough. To dwell in this mountain has become something of a fad these days, so we have come to believe that morality is a matter of group consensus. We attempt to discover what is right by taking a sort of gallup poll of the majority opinion. Everybody is doing it, so it must be all right, and therefore we are caught in the clutches of conformity... In a sense, we are no longer concerned about the ten commandments-they are not too important. Everybody is busy, as I have said so often, trying to obey the eleventh commandment: “Thou shalt not get caught.” And so, according to this view, it is all right to lie with a bit of finesse. It’s all right to exploit, but be a dignified exploiter. It’s all right to even hate, but dress your hate up into garments of love and make it appear that you are loving when you are actually hating. This type of moral and ethical relativism is sapping the very life’s blood of the moral and spiritual life of our nation and our world. And I am convinced that if we are to be a great nation, and if we are to solve the problems of the world we must come out of this mountain. We have been in it too long. For if man fails to reorientate his life around moral and ethical values he may well destroy himself by the misuse of his own instrument.
1960s, How Long, Not Long (1965)
Contesto: The Civil Rights Act of 1964 gave Negroes some part of their rightful dignity, but without the vote it was dignity without strength. Once more the method of nonviolent resistance was unsheathed from its scabbard, and once again an entire community was mobilized to confront the adversary. And again the brutality of a dying order shrieks across the land. Yet, Selma, Alabama, became a shining moment in the conscience of man. If the worst in American life lurked in its dark streets, the best of American instincts arose passionately from across the nation to overcome it. There never was a moment in American history more honorable and more inspiring than the pilgrimage of clergymen and laymen of every race and faith pouring into Selma to face danger at the side of its embattled Negroes.
“I am afraid that many among you are more concerned about making a living than making a life.”
King makes two biblical allusions to Luke 15:17 and 1 Timothy 6:10: "For the love of money is the root of all evil".
1950s, Paul's Letter to American Christians (1956)
Contesto: I understand that you have an economic system in America known as Capitalism. Through this economic system you have been able to do wonders. You have become the richest nation in the world, and you have built up the greatest system of production that history has ever known. All of this is marvelous, but Americans, there is the danger that you will misuse your Capitalism. I still contend that money can be the root of all evil. It can cause one to live a life of gross materialism. I am afraid that many among you are more concerned about making a living than making a life. You are prone to judge the success of your profession by the index of your salary and the size of the wheel base on your automobile, rather than the quality of your service to humanity. The misuse of Capitalism can also lead to tragic exploitation. This has so often happened in your nation. They tell me that one tenth of one percent of the population controls more than forty percent of the wealth. Oh America, how often have you taken necessities from the masses to give luxuries to the classes. If you are to be a truly Christian nation you must solve this problem. You cannot solve the problem by turning to communism, for communism is based on an ethical relativism and a metaphysical materialism that no Christian can accept. You can work within the framework of democracy to bring about a better distribution of wealth. You can use your powerful economic resources to wipe poverty from the face of the earth. God never intended for one group of people to live in superfluous inordinate wealth, while others live in abject deadening poverty. God intends for all of his children to have the basic necessities of life, and He has left in this universe "enough and to spare" for that purpose. So I call upon you to bridge the gulf between abject poverty and superfluous wealth.
1960s, I Have A Dream (1963)
Contesto: 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, we must face the tragic fact that the Negro is still 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 languished in the corners of American society and finds himself an exile in his own land.
“He didn't have anything. He just went around serving and doing good.”
1960s, The Drum Major Instinct (1968)
Contesto: Nineteen centuries have come and gone and today he stands as the most influential figure that ever entered human history. All of the armies that ever marched, all the navies that ever sailed, all the parliaments that ever sat, and all the kings that ever reigned put together have not affected the life of man on this earth as much as that one solitary life. His name may be a familiar one. But today I can hear them talking about him. Every now and then somebody says, "He's King of Kings." And again I can hear somebody saying, "He's Lord of Lords." Somewhere else I can hear somebody saying, "In Christ there is no East nor West." And then they go on and talk about, "In Him there's no North and South, but one great Fellowship of Love throughout the whole wide world." He didn't have anything. He just went around serving and doing good.
1960s, Family Planning - A Special and Urgent Concern (1966)
Contesto: During the past half century Negroes have migrated on a massive scale, transplanting millions from rural communities to crammed urban ghettoes. In their migration, as with all migrants, they carried with them the folkways of the countryside into an inhospitable city slum. The size of family that may have been appropriate and tolerable on a manually cultivated farm was carried over to the jammed streets of the ghetto. In all respects Negroes were atomized, neglected and discriminated against. Yet, the worst omission was the absence of institutions to acclimate them to their new environment. Margaret Sanger, who offered an important institutional remedy, was unfortunately ignored by social and political leaders in this period. In consequence, Negro folkways in family size persisted. The problem was compounded when unrestrained exploitation and discrimination accented the bewilderment of the newcomer, and high rates of illegitimacy and fragile family relationships resulted.
1950s, Loving Your Enemies (November 1957)
Variante: We must discover the power of love, the power, the redemptive power of love. And when we discover that we will be able to make of this old world a new world. We will be able to make men better. Love is the only way.
Contesto: But there is another way. And that is to organize mass non-violent resistance based on the principle of love. It seems to me that this is the only way as our eyes look to the future. As we look out across the years and across the generations, let us develop and move right here. We must discover the power of love, the power, the redemptive power of love. And when we discover that we will be able to make of this old world a new world. We will be able to make men better. Love is the only way.
“This is the type of negative freedom and resignation that often engulfs the life of the oppressed.”
1950s, Three Ways of Meeting Oppression (1958)
Contesto: There is such a thing as the freedom of exhaustion. Some people are so worn down by the yoke of oppression that they give up. A few years ago in the slum areas of Atlanta, a Negro guitarist used to sing almost daily: "Been down so long that down don't bother me." This is the type of negative freedom and resignation that often engulfs the life of the oppressed.
1960s, Where Do We Go from Here: Chaos or Community? (1967)
Contesto: Now, in order to answer the question, "Where do we go from here?" which is our theme, we must first honestly recognize where we are now. When the Constitution was written, a strange formula to determine taxes and representation declared that the Negro was sixty percent of a person. Today another curious formula seems to declare that he is fifty percent of a person. Of the good things in life, the Negro has approximately one half those of whites. of the bad things of life, he has twice those of whites. Thus half of all Negroes live in substandard housing. And Negroes have half the income of whites. When we view the negative experiences of life, the Negro has a double share. There are twice as many unemployed. The rate of infant mortality among Negroes is double that of whites and there are twice as many Negroes dying in Vietnam as whites in proportion to their size in the population.
1960s, Where Do We Go from Here: Chaos or Community? (1967)
Contesto: I say to you today that I still stand by nonviolence. And I am still convinced that it is the most potent weapon available to the Negro in his struggle for justice in this country. And the other thing is that I am concerned about a better world. I'm concerned about justice. I'm concerned about brotherhood. I'm concerned about truth. And when one is concerned about these, he can never advocate violence. For through violence you may murder a murderer but you can't murder murder. Through violence you may murder a liar but you can't establish truth. Through violence you may murder a hater, but you can't murder hate. Darkness cannot put out darkness. Only light can do that.
1960s, Emancipation Proclamation Centennial Address (1962)
Contesto: When Abraham Lincoln signed the Emancipation Proclamation it was not the act of an opportunistic politician issuing a hollow pronouncement to placate a pressure group. Our truly great presidents were tortured deep in their hearts by the race question. [... ] Lincoln’s torments are well known, his vacillations were facts. In the seething cauldron of ‘62 and ‘63 Lincoln was called the "Baboon President" in the North, and "coward", "assassin" and "savage" in the South. Yet he searched his way to the conclusions embodied in these words, "In giving freedom to the slave we assure freedom to the free, honorable alike in what we give and what we preserve." On this moral foundation he personally prepared the first draft of the Emancipation Proclamation, and to emphasize the decisiveness of his course he called his cabinet together and declared he was not seeking their advice as to its wisdom but only suggestions on subject matter. Lincoln achieved immortality because he issued the Emancipation Proclamation. His hesitation had not stayed his hand when historic necessity charted but one course. No President can be great, or even fit for office, if he attempts to accommodate to injustice to maintain his political balance.
1960s, Why Jesus Called A Man A Fool (1967)
Contesto: This man was a fool because he failed to realize his dependence on God... this man-centered foolishness is still alive today. In fact, it has gotten to the point today that some are even saying that God is dead. The thing that bothers me about it is that they didn't give me full information, because at least I would have wanted to attend God's funeral. And today I want to ask, who was the coroner that pronounced Him dead? I want to raise a question, how long had He been sick? I want to know whether He had a heart attack or died of chronic cancer. These questions haven't been answered for me, and I'm going on believing and knowing that God is alive. You see, as long as love is around, God is alive. As long as justice is around, God is alive. There are certain conceptions of God that needed to die, but not God. You see, God is the supreme noun of life; He's not an adjective. He is the supreme subject of life; He's not a verb. He's the supreme independent clause; He's not a dependent clause. Everything else is dependent on Him, but He is dependent on nothing.
1960s, A Christian Movement in a Revolutionary Age (1965)
Contesto: When Moses walked into the courts of Pharaoh and thundered forth with the call to "Let my people go," he introduced into history the concept of a God who was concerned about the freedom and dignity of all his children and who was willing to turn heaven and earth that freedom might be a realty. Throughout the history of Israel as recorded in the Old Testament, we see God active in the affairs of men, struggling relentlessly against the forces of evil that beset them and seeking to mold a people who will serve as his children, as partners in the building of His kingdom here on earth. The God of our fathers is a God of revolution. He will not be content with anything less than perfection in His children and in their society. It is this strong biblical tradition which has been the foundation of the freedom struggle for the past three centuries. As far as back as the early days of slavery black men heard the story of Mosees and learned of this great God who would lead his people to freedom, and so they sang, "Go Down Moses." They sang of a "Balm in Gilead" that would "heal the sin-sick soul" and "make the wounded whole." They sand of Ezekial's dry bones and prophesied the day when the dry bones of the valleys of our land would rise up and become men and stand tall for freedom and dignity.
