Do's and Don'ts of Late 19th Century Etiquette Guide

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Introduction
The nineteenth century was a time where it was three different class of people. The three classes was the the elite, middle, upper. The upper  valued history, heritage and the continuity of their family line. The other was really thought of being poor. I think someone like Emily Grierson might have chosen to stay out of public life is because was kind of poor and didn't have the etiquette's or the appeal to be in the public eye.

Internet Activity 11/11/11

synopsis of Faust:
THE learned Dr. Faust has taken for his province all knowledge. He is honored by students who come from afar; he is revered by the townspeople to whose ills he ministers. But the farthur he pursues his studies the more he is convinced of the futility of man.

Mephistopheles, knowing Faust's dissatisfaction, makes a wager with the Lord that he, the Devil, can win Faust's soul. Thus it comes about that Faust in his experiments with the supernatural conjures up the Devil himself. Mephistopheles proposes that he will enable Faust to experience all pleasures the world has to offer, providing that, if Faust shall wish to hold any passing moment for further enjoyment, in that moment he shall die and become the Devil's own. Faust readily assents and signs a written compact with a drop of blood.

The two set out to see Life and, in order that Faust may better enjoy it, visit first a witch a drink of whose brew renews Faust's youth. With renewed youth comes interest in romance and Faust demands that Mephisto procure for himn the love of the innocent Margaret whom he has just seen leaving the cathedral. Margaret's purity and faith in her lover make her an easy prey for Mephisto, and she is soon the talk of the town. The gossip reaches the ears of her soldier brother, Valentine, who swears to kill her seducer. Under Mephisto's guidance, Faust, instead, kills Valentine and is forced to flee.

Too late Faust learns the awful sequel, that Margaret has been condemned to death for the murder of her mother and drowning of her babe. He insists that Mephistopheles must rescue her. The best the devil can do is to get Faust the jailer's keys. Half crazed with remorse and grief, Margaret is slow to respond to Faust's attempt at rescue. When at last Mephisto rises through the floor of the cell to bid Faust hurry, a fleeting moment of sanity reveals him to Margaret in his true likeness. Casting herself on the mercy of the Lord she bids Faust go forever.

The second part relates Faust's adventures at an emperor's court; in the underworld where he has gone in pursuit of the Grecian Helen; and in many other imaginative scenes. Gradually there is born in him the consciousness that through service to humanity one lives in the memory of mankind forever. He undertakes work for the benefit of others and thus finally comes to his supreme moment. Mephistopheles is about to claim his prey, but in that moment the angels of the Lord intervene. Faust, through the sincerity of his love for Margaret and his desire to help humanity has been the means of his own redemption. Source:WWW.TheatreHistory.com

synopsis of Damn Yankees:
DAMN YANKEES is the only successful musical comedy built around the American national pastime of baseball--the baseball story neatly combined with the age-old Faust theme. Joe Hardy is a middle-aged, happily married baseball fan. He is found in his living-room watching a game over the television. Joe is in the depths of despair, for his favorite team, the Washington Senators, seems incapable of getting a winning stride. Suddenly the devil, in the person of Applegate, visits him with a proposition: Would Joe be willing to trade his soul if the Senators won not only the pennant but also the World Series? Joe is more than willing; he has never put much stock in his soul in the first place. Suddenly Joe sheds years. More than that, he has magically acquired singular powers as a baseball player. Meanwhile, Van Buren, manager of the Senators, tries to build up his team's morale ("Heart"). It is a hopeless job, for the Senators can hardly expect that their new rookie, Joe Hardy, could be of any use in lifting them from their habitual doldrums. But Joe proves the spark plug necessary to send the team flying at full speed for victory after victory.

Things may be rosy for the team, but Joe is in black despair. He misses his wife, Meg, sorely. His conscience also bothers him: he has disappeared from home without leaving a clue to his whereabouts. He tries to lift his spirits by renting a room in her house just to be near her. But this only tantalizes him further, since he is unable to tell Meg that he is really her husband, alive and well.

Applegate, alias the devil, once again steps into the picture. In an effort to win Joe completely away from his wife, Applegate enlists the services of Lola, a beautiful witch, to capture Joe's heart. Lola coquettishly tells Joe that she is in the habit of getting anything she goes ofter ("Whatever Lola Wants"). She then performs a seductive mambo ("Who's Got the Pain?").

The Washington Senators, with Joe as star, come out on top in their league. The World Series is at hand. Despite the team's success, and despite Lola's wiles, Joe misses his wife and wants to get back to her. Suddenly he realizes that if he does not play in the World Series the Senators cannot win; and if the Senators cannot win the World Series his bargain with the devil is broken. Thus Joe manages to keep his soul, lose Lola, return once again to his wife and once again assume the unexciting identity of a middle-aged baseball fan.

Damn Yankees was the second and last of the two musical comedies in which Richard Adler and Jerry Ross collaborated on music and lyrics, the first having been The Pajama Game. Like its eminent predecessor, Damn Yankees stayed on Broadway for over a thousand performances, the ninth musical to join this select circle. With two such resounding triumphs coming in rapid succession, Adler and Ross became one of the most promising song-and-words teams to hit Broadway since Rodgers and Hart. Tragically, this fruitful partnership was destined to come to an abrupt end when Jerry Ross died in 1955 of chronic bronchiectasis at the age of twenty-nine. Source:WWW.TheatreHistory.com

modern American:
In today's society a modern American character. If it is a man he would sell his soul to be rich,be famous in sports, have expensive cars, and to have a lot of beautiful girls. If it is a Women it would be to be famous, meet a rich man, have expensive clothes, shoes, and jewelry. I say this because in our society today people want to make quick money so they don't have to work for it. Also in our society most people all they think about is being rich and famous. I think in the end the character would try to find a way out after they start getting older and tried of be famous and be bothered. But then again some would want to stay in it because they would love their life even though they going to hell because the devil got their soul.

9-11

These pictures I have chosen represent 9-11. The first picture I chose represents 9-11 because before 9-11 just like in the picture everybody was happy and doing their daily routines like going to work or just spending time with their family. The second picture I chose represents people running away from debris and thick smoke because when 9-11 happen the twin towers fell and cause debris and smoke. The last picture I chose is a broken heart with bandage on it because it represents the hearts of those who lost love ones in 9-11 and their hearts are healing slowly. I can truly say 9-11 is a day that will never be forgotten .

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In both story's he talk's about the war. What I get from the story's he just want want both of the wars to stop. The war he is talking about in both story's are the civil war. That's is what i got from both of them.

Robert E. Lee's Letter to Jefferson Davis

April 20, 1865

Mr. President

The apprehensions I expressed during the winter, of the moral [sic] condition of the Army of Northern Virginia, have been realized. The operations which occurred while the troops were in the entrenchments in front of Richmond and Petersburg were not marked by the boldness and decision which formerly characterized them. Except in particular instances, they were feeble; and a want of confidence seemed to possess officers and men. This condition, I think, was produced by the state of feeling in the country, and the communications received by the men from their homes, urging their return and the abandonment of the field. The movement of the enemy on the 30th March to Dinwiddie Court House was consequently not as strongly met as similar ones had been. Advantages were gained by him which discouraged the troops, so that on the morning of the 2d April, when our lines between the Appomattox and Hatcher's Run were assaulted, the resistance was not effectual: several points were penetrated and large captures made. At the commencement of the withdrawal of the army from the lines on the night of the 2d, it began to disintegrate, and straggling from the ranks increased up to the surrender on the 9th. On that day, as previously reported, there were only seven thousand eight hundred and ninety-two (7892) effective infantry. During the night, when the surrender became known, more than ten thousand men came in, as reported to me by the Chief Commissary of the Army. During the succeeding days stragglers continued to give themselves up, so that on the 12th April, according to the rolls of those paroled, twenty-six thousand and eighteen (26,018) officers and men had surrendered. Men who had left the ranks on the march, and crossed James River, returned and gave themselves up, and many have since come to Richmond and surrendered. I have given these details that Your Excellency might know the state of feeling which existed in the army, and judge of that in the country. From what I have seen and learned, I believe an army cannot be organized or supported in Virginia, and as far as I know the condition of affairs, the country east of the Mississippi is morally and physically unable to maintain the contest unaided with any hope of ultimate success. A partisan war may be continued, and hostilities protracted, causing individual suffering and the devastation of the country, but I see no prospect by that means of achieving a separate independence. It is for Your Excellency to decide, should you agree with me in opinion, what is proper to be done. To save useless effusion of blood, I would recommend measures be taken for suspension of hostilities and the restoration of peace.

I am with great respect, yr obdt svt
R. E. Lee
Genl

Robert E. Lee letter to my son

January 23, 1861

I received Everett’s (1) Life of Washington which you sent me, and enjoyed its perusal. How his spirit would be grieved could he see the wreck of his mighty labors! I will not, however, permit myself to believe, until all ground of hope is gone, that the fruit of his noble deeds will be destroyed, and that his precious advice and virtuous example will so soon be forgotten by his countrymen. As far as I can judge by the papers, we are between a state of anarchy and civil war. May God avert both of these evils from us! I fear that mankind will not for years be sufficiently Christianized to bear the absence of restraint and force. I see that four states (2) have declared themselves out of the Union; four more will apparently follow their example. Then, if the border states are brought into the gulf of revolution, one half of the country will be arrayed against the other. I must try and be patient and await the end, for I can do nothing to hasten or retard it.
     The South, in my opinion, has been aggrieved by the acts of the North, as you say. I feel the aggression and am willing to take every proper step for redress. It is the principle I contend for, not individual or private benefit. As an American citizen, I take great pride in my country, her prosperity and institutions, and would defend any state if her rights were invaded. But I can anticipate no greater calamity for the country than a dissolution of the Union. It would be an accumulation of all the evils we complain of, and I am willing to sacrifice everything but honor for its preservation. I hope, therefore, that all constitutional means will be exhausted before there is a resort to force. Secession is nothing but revolution. The framers of our Constitution never exhausted so much labor, wisdom, and forbearance in its formation, and surrounded it with so many guards and securities, if it was intended to be broken by every member of the Confederacy at will. It was intended for “perpetual union,” so expressed in the preamble, and for the establishment of a government, not a compact, which can only be dissolved by revolution or the consent of all the people in convention assembled. It is idle to talk of secession. Anarchy would have been established, and not a government, by Washington, Hamilton, Jefferson, Madison, and the other patriots of the Revolution. . . . Still, a Union that can only be maintained by swords and bayonets, and in which strife and civil war are to take the place of brotherly love and kindness, has no charm for me. I shall mourn for my country and for the welfare and progress of mankind. If the Union is dissolved, and the government disrupted, I shall return to my native state and share the miseries of my people; and, save in defense, will draw my sword on none.

Dwight D. Eisenhower Farewell Address Speech

Good evening, my fellow Americans.

First, I should like to express my gratitude to the radio and television networks for the opportunities they have given me over the years to bring reports and messages to our nation. My special thanks go to them for the opportunity of addressing you this evening.

Three days from now, after half century in the service of our country, I shall lay down the responsibilities of office as, in traditional and solemn ceremony, the authority of the Presidency is vested in my successor. This evening, I come to you with a message of leave-taking and farewell, and to share a few final thoughts with you, my countrymen.

Like every other -- Like every other citizen, I wish the new President, and all who will labor with him, Godspeed. I pray that the coming years will be blessed with peace and prosperity for all.

Our people expect their President and the Congress to find essential agreement on issues of great moment, the wise resolution of which will better shape the future of the nation. My own relations with the Congress, which began on a remote and tenuous basis when, long ago, a member of the Senate appointed me to West Point, have since ranged to the intimate during the war and immediate post-war period, and finally to the mutually interdependent during these past eight years. In this final relationship, the Congress and the Administration have, on most vital issues, cooperated well, to serve the nation good, rather than mere partisanship, and so have assured that the business of the nation should go forward. So, my official relationship with the Congress ends in a feeling -- on my part -- of gratitude that we have been able to do so much together.

We now stand ten years past the midpoint of a century that has witnessed four major wars among great nations. Three of these involved our own country. Despite these holocausts, America is today the strongest, the most influential, and most productive nation in the world. Understandably proud of this pre-eminence, we yet realize that America's leadership and prestige depend, not merely upon our unmatched material progress, riches, and military strength, but on how we use our power in the interests of world peace and human betterment.

Throughout America's adventure in free government, our basic purposes have been to keep the peace, to foster progress in human achievement, and to enhance liberty, dignity, and integrity among peoples and among nations. To strive for less would be unworthy of a free and religious people. Any failure traceable to arrogance, or our lack of comprehension, or readiness to sacrifice would inflict upon us grievous hurt, both at home and abroad.

Progress toward these noble goals is persistently threatened by the conflict now engulfing the world. It commands our whole attention, absorbs our very beings. We face a hostile ideology global in scope, atheistic in character, ruthless in purpose, and insiduous [insidious] in method. Unhappily, the danger it poses promises to be of indefinite duration. To meet it successfully, there is called for, not so much the emotional and transitory sacrifices of crisis, but rather those which enable us to carry forward steadily, surely, and without complaint the burdens of a prolonged and complex struggle with liberty the stake. Only thus shall we remain, despite every provocation, on our charted course toward permanent peace and human betterment.

Crises there will continue to be. In meeting them, whether foreign or domestic, great or small, there is a recurring temptation to feel that some spectacular and costly action could become the miraculous solution to all current difficulties. A huge increase in newer elements of our defenses; development of unrealistic programs to cure every ill in agriculture; a dramatic expansion in basic and applied research -- these and many other possibilities, each possibly promising in itself, may be suggested as the only way to the road we wish to travel.

But each proposal must be weighed in the light of a broader consideration: the need to maintain balance in and among national programs, balance between the private and the public economy, balance between the cost and hoped for advantages, balance between the clearly necessary and the comfortably desirable, balance between our essential requirements as a nation and the duties imposed by the nation upon the individual, balance between actions of the moment and the national welfare of the future. Good judgment seeks balance and progress. Lack of it eventually finds imbalance and frustration. The record of many decades stands as proof that our people and their Government have, in the main, understood these truths and have responded to them well, in the face of threat and stress.

But threats, new in kind or degree, constantly arise. Of these, I mention two only.

A vital element in keeping the peace is our military establishment. Our arms must be mighty, ready for instant action, so that no potential aggressor may be tempted to risk his own destruction. Our military organization today bears little relation to that known of any of my predecessors in peacetime, or, indeed, by the fighting men of World War II or Korea.

Until the latest of our world conflicts, the United States had no armaments industry. American makers of plowshares could, with time and as required, make swords as well. But we can no longer risk emergency improvisation of national defense. We have been compelled to create a permanent armaments industry of vast proportions. Added to this, three and a half million men and women are directly engaged in the defense establishment. We annually spend on military security alone more than the net income of all United States cooperations -- corporations.

Now this conjunction of an immense military establishment and a large arms industry is new in the American experience. The total influence -- economic, political, even spiritual -- is felt in every city, every Statehouse, every office of the Federal government. We recognize the imperative need for this development. Yet, we must not fail to comprehend its grave implications. Our toil, resources, and livelihood are all involved. So is the very structure of our society.

In the councils of government, we must guard against the acquisition of unwarranted influence, whether sought or unsought, by the military-industrial complex. The potential for the disastrous rise of misplaced power exists and will persist. We must never let the weight of this combination endanger our liberties or democratic processes. We should take nothing for granted. Only an alert and knowledgeable citizenry can compel the proper meshing of the huge industrial and military machinery of defense with our peaceful methods and goals, so that security and liberty may prosper together.

Akin to, and largely responsible for the sweeping changes in our industrial-military posture, has been the technological revolution during recent decades. In this revolution, research has become central; it also becomes more formalized, complex, and costly. A steadily increasing share is conducted for, by, or at the direction of, the Federal government.

Today, the solitary inventor, tinkering in his shop, has been overshadowed by task forces of scientists in laboratories and testing fields. In the same fashion, the free university, historically the fountainhead of free ideas and scientific discovery, has experienced a revolution in the conduct of research. Partly because of the huge costs involved, a government contract becomes virtually a substitute for intellectual curiosity. For every old blackboard there are now hundreds of new electronic computers. The prospect of domination of the nation's scholars by Federal employment, project allocations, and the power of money is ever present -- and is gravely to be regarded.

Yet, in holding scientific research and discovery in respect, as we should, we must also be alert to the equal and opposite danger that public policy could itself become the captive of a scientific-technological elite.

It is the task of statesmanship to mold, to balance, and to integrate these and other forces, new and old, within the principles of our democratic system -- ever aiming toward the supreme goals of our free society.

Another factor in maintaining balance involves the element of time. As we peer into society's future, we -- you and I, and our government -- must avoid the impulse to live only for today, plundering for our own ease and convenience the precious resources of tomorrow. We cannot mortgage the material assets of our grandchildren without risking the loss also of their political and spiritual heritage. We want democracy to survive for all generations to come, not to become the insolvent phantom of tomorrow.

During the long lane of the history yet to be written, America knows that this world of ours, ever growing smaller, must avoid becoming a community of dreadful fear and hate, and be, instead, a proud confederation of mutual trust and respect. Such a confederation must be one of equals. The weakest must come to the conference table with the same confidence as do we, protected as we are by our moral, economic, and military strength. That table, though scarred by many fast frustrations -- past frustrations, cannot be abandoned for the certain agony of disarmament -- of the battlefield.

Disarmament, with mutual honor and confidence, is a continuing imperative. Together we must learn how to compose differences, not with arms, but with intellect and decent purpose. Because this need is so sharp and apparent, I confess that I lay down my official responsibilities in this field with a definite sense of disappointment. As one who has witnessed the horror and the lingering sadness of war, as one who knows that another war could utterly destroy this civilization which has been so slowly and painfully built over thousands of years, I wish I could say tonight that a lasting peace is in sight.

Happily, I can say that war has been avoided. Steady progress toward our ultimate goal has been made. But so much remains to be done. As a private citizen, I shall never cease to do what little I can to help the world advance along that road.

So, in this, my last good night to you as your President, I thank you for the many opportunities you have given me for public service in war and in peace. I trust in that -- in that -- in that service you find some things worthy. As for the rest of it, I know you will find ways to improve performance in the future.

You and I, my fellow citizens, need to be strong in our faith that all nations, under God, will reach the goal of peace with justice. May we be ever unswerving in devotion to principle, confident but humble with power, diligent in pursuit of the Nations' great goals.

To all the peoples of the world, I once more give expression to America's prayerful and continuing aspiration: We pray that peoples of all faiths, all races, all nations, may have their great human needs satisfied; that those now denied opportunity shall come to enjoy it to the full; that all who yearn for freedom may experience its few spiritual blessings. Those who have freedom will understand, also, its heavy responsibility; that all who are insensitive to the needs of others will learn charity; and that the sources -- scourges of poverty, disease, and ignorance will be made [to] disappear from the earth; and that in the goodness of time, all peoples will come to live together in a peace guaranteed by the binding force of mutual respect and love.

Now, on Friday noon, I am to become a private citizen. I am proud to do so. I look forward to it.

Thank you, and good night.

I like this speech because this was President Eisenhower final speech as President. And in this speech he talks about the growing military industrial and he talks about the future.

Richard M. Nixon "Checkers" Speech

My Fellow Americans,

I come before you tonight as a candidate for the Vice Presidency and as a man whose honesty and -- and integrity has been questioned.

Now, the usual political thing to do when charges are made against you is to either ignore them or to deny them without giving details. I believe we've had enough of that in the United States, particularly with the present Administration in Washington, D.C. To me the office of the Vice Presidency of the United States is a great office, and I feel that the people have got to have confidence in the integrity of the men who run for that office and who might obtain it.

I have a theory, too, that the best and only answer to a smear or to an honest misunderstanding of the facts is to tell the truth. And that's why I'm here tonight. I want to tell you my side of the case. I'm sure that you have read the charge, and you've heard it, that I, Senator Nixon, took 18,000 dollars from a group of my supporters.

Now, was that wrong? And let me say that it was wrong. I'm saying, incidentally, that it was wrong, not just illegal, because it isn't a question of whether it was legal or illegal, that isn't enough. The question is, was it morally wrong? I say that it was morally wrong -- if any of that 18,000 dollars went to Senator Nixon, for my personal use. I say that it was morally wrong if it was secretly given and secretly handled. And I say that it was morally wrong if any of the contributors got special favors for the contributions that they made.

And now to answer those questions let me say this: Not one cent of the 18,000 dollars or any other money of that type ever went to me for my personal use. Every penny of it was used to pay for political expenses that I did not think should be charged to the taxpayers of the United States. It was not a secret fund. As a matter of fact, when I was on "Meet the Press" -- some of you may have seen it last Sunday -- Peter Edson came up to me after the program, and he said, "Dick, what about this "fund" we hear about?" And I said, "Well, there's no secret about it. Go out and see Dana Smith who was the administrator of the fund." And I gave him [Edson] his [Smith's] address. And I said you will find that the purpose of the fund simply was to defray political expenses that I did not feel should be charged to the Government.

And third, let me point out -- and I want to make this particularly clear -- that no contributor to this fund, no contributor to any of my campaigns, has ever received any consideration that he would not have received as an ordinary constituent. I just don't believe in that, and I can say that never, while I have been in the Senate of the United States, as far as the people that contributed to this fund are concerned, have I made a telephone call for them to an agency, or have I gone down to an agency in their behalf. And the records will show that, the records which are in the hands of the administration.

Well, then, some of you will say, and rightly, "Well, what did you use the fund for, Senator?" "Why did you have to have it?" Let me tell you in just a word how a Senate office operates. First of all, a Senator gets 15,000 dollars a year in salary. He gets enough money to pay for one trip a year -- a round trip, that is -- for himself and his family between his home and Washington, D.C. And then he gets an allowance to handle the people that work in his office to handle his mail. And the allowance for my State of California is enough to hire 13 people. And let me say, incidentally, that that allowance is not paid to the Senator. It's paid directly to the individuals that the Senator puts on his pay roll. But all of these people and all of these allowances are for strictly official business; business, for example, when a constituent writes in and wants you to go down to the Veteran's Administration and get some information about his GI policy -- items of that type, for example. But there are other expenses which are not covered by the Government. And I think I can best discuss those expenses by asking you some questions.

Do you think that when I or any other Senator makes a political speech, has it printed, should charge the printing of that speech and the mailing of that speech to the taxpayers? Do you think, for example, when I or any other Senator makes a trip to his home State to make a purely political speech that the cost of that trip should be charged to the taxpayers? Do you think when a Senator makes political broadcasts or political television broadcasts, radio or television, that the expense of those broadcasts should be charged to the taxpayers? Well I know what your answer is. It's the same answer that audiences give me whenever I discuss this particular problem: The answer is no. The taxpayers shouldn't be required to finance items which are not official business but which are primarily political business.

Well, then the question arises, you say, "Well, how do you pay for these and how can you do it legally?" And there are several ways that it can be done, incidentally, and that it is done legally in the United States Senate and in the Congress. The first way is to be a rich man. I don't happen to be a rich man, so I couldn't use that one. Another way that is used is to put your wife on the pay roll. Let me say, incidentally, that my opponent, my opposite number for the Vice Presidency on the Democratic ticket, does have his wife on the pay roll and has had it -- her on his pay roll for the ten years -- for the past ten years. Now just let me say this: That's his business, and I'm not critical of him for doing that. You will have to pass judgment on that particular point.

But I have never done that for this reason: I have found that there are so many deserving stenographers and secretaries in Washington that needed the work that I just didn't feel it was right to put my wife on the pay roll.

My wife's sitting over here. She's a wonderful stenographer. She used to teach stenography and she used to teach shorthand in high school. That was when I met her. And I can tell you folks that she's worked many hours at night and many hours on Saturdays and Sundays in my office, and she's done a fine job, and I am proud to say tonight that in the six years I've been in the House and the Senate of the United States, Pat Nixon has never been on the Government pay roll.

What are other ways that these finances can be taken care of? Some who are lawyers, and I happen to be a lawyer, continue to practice law, but I haven't been able to do that. I'm so far away from California that I've been so busy with my senatorial work that I have not engaged in any legal practice. And, also, as far as law practice is concerned, it seemed to me that the relationship between an attorney and the client was so personal that you couldn't possibly represent a man as an attorney and then have an unbiased view when he presented his case to you in the event that he had one before Government.

And so I felt that the best way to handle these necessary political expenses of getting my message to the American people and the speeches I made -- the speeches that I had printed for the most part concerned this one message of exposing this Administration, the Communism in it, the corruption in it -- the only way that I could do that was to accept the aid which people in my home State of California, who contributed to my campaign and who continued to make these contributions after I was elected, were glad to make.

And let me say I'm proud of the fact that not one of them has ever asked me for a special favor. I'm proud of the fact that not one of them has ever asked me to vote on a bill other than of my own conscience would dictate. And I am proud of the fact that the taxpayers, by subterfuge or otherwise, have never paid one dime for expenses which I thought were political and shouldn't be charged to the taxpayers.

Let me say, incidentally, that some of you may say, "Well, that's all right, Senator, that's your explanation, but have you got any proof?" And I'd like to tell you this evening that just an hour ago we received an independent audit of this entire fund. I suggested to Governor Sherman Adams, who is the Chief of Staff of the Dwight Eisenhower campaign, that an independent audit and legal report be obtained, and I have that audit here in my hands. It's an audit made by the Price Waterhouse & Company firm, and the legal opinion by Gibson, Dunn, & Crutcher, lawyers in Los Angeles, the biggest law firm, and incidentally, one of the best ones in Los Angeles.

I am proud to be able to report to you tonight that this audit and this legal opinion is being forwarded to General Eisenhower. And I'd like to read to you the opinion that was prepared by Gibson, Dunn, & Crutcher, and based on all the pertinent laws and statutes, together with the audit report prepared by the certified public accountants. Quote:

It is our conclusion that Senator Nixon did not obtain any financial gain from the collection and disbursement of the fund by Dana Smith; that Senator Nixon did not violate any federal or state law by reason of the operation of the fund; and that neither the portion of the fund paid by Dana Smith directly to third persons, nor the portion paid to Senator Nixon, to reimburse him for designated office expenses, constituted income to the Senator which was either reportable or taxable as income under applicable tax laws.

(signed)

Gibson, Dunn, & Crutcher,

by Elmo H. Conley

Now that, my friends, is not Nixon speaking, but that's an independent audit which was requested, because I want the American people to know all the facts, and I am not afraid of having independent people go in and check the facts, and that is exactly what they did. But then I realized that there are still some who may say, and rightfully so -- and let me say that I recognize that some will continue to smear regardless of what the truth may be -- but that there has been, understandably, some honest misunderstanding on this matter, and there are some that will say, "Well, maybe you were able, Senator, to fake this thing. How can we believe what you say? After all, is there a possibility that maybe you got some sums in cash? Is there a possibility that you may have feathered your own nest?" And so now, what I am going to do -- and incidentally this is unprecedented in the history of American politics -- I am going at this time to give to this television and radio audio -- audience, a complete financial history, everything I've earned, everything I've spent, everything I own. And I want you to know the facts.

I'll have to start early. I was born in 1913. Our family was one of modest circumstances, and most of my early life was spent in a store out in East Whittier. It was a grocery store, one of those family enterprises. The only reason we were able to make it go was because my mother and dad had five boys, and we all worked in the store. I worked my way through college, and, to a great extent, through law school. And then in 1940, probably the best thing that ever happened to me happened. I married Pat who's sitting over here. We had a rather difficult time after we were married, like so many of the young couples who may be listening to us. I practiced law. She continued to teach school.

Then, in 1942, I went into the service. Let me say that my service record was not a particularly unusual one. I went to the South Pacific. I guess I'm entitled to a couple of battle stars. I got a couple of letters of commendation. But I was just there when the bombs were falling. And then I returned -- returned to the United States, and in 1946, I ran for the Congress. When we came out of the war -- Pat and I -- Pat during the war had worked as a stenographer, and in a bank, and as an economist for a Government agency -- and when we came out, the total of our savings, from both my law practice, her teaching and all the time that I was in the war, the total for that entire period was just a little less than 10,000 dollars. Every cent of that, incidentally, was in Government bonds. Well that's where we start, when I go into politics.

Now, what have I earned since I went into politics? Well, here it is. I've jotted it down. Let me read the notes. First of all, I've had my salary as a Congressman and as a Senator. Second, I have received a total in this past six years of 1600 dollars from estates which were in my law firm at the time that I severed my connection with it. And, incidentally, as I said before, I have not engaged in any legal practice and have not accepted any fees from business that came into the firm after I went into politics. I have made an average of approximately 1500 dollars a year from nonpolitical speaking engagements and lectures.

And then, fortunately, we've inherited a little money. Pat sold her interest in her father's estate for 3,000 dollars, and I inherited 1500 dollars from my grandfather. We lived rather modestly. For four years we lived in an apartment in Parkfairfax, in Alexandria, Virginia. The rent was 80 dollars a month. And we saved for the time that we could buy a house. Now, that was what we took in. What did we do with this money? What do we have today to show for it? This will surprise you because it is so little, I suppose, as standards generally go of people in public life.

First of all, we've got a house in Washington, which cost 41,000 dollars and on which we owe 20,000 dollars. We have a house in Whittier, California which cost 13,000 dollars and on which we owe 3000 dollars. My folks are living there at the present time. I have just 4000 dollars in life insurance, plus my GI policy which I've never been able to convert, and which will run out in two years. I have no life insurance whatever on Pat. I have no life insurance on our two youngsters, Tricia and Julie. I own a 1950 Oldsmobile car. We have our furniture. We have no stocks and bonds of any type. We have no interest of any kind, direct or indirect, in any business. Now, that's what we have. What do we owe?

Well in addition to the mortgage, the 20,000 dollar mortgage on the house in Washington, the 10,000 dollar one on the house in Whittier, I owe 4500 dollars to the Riggs Bank in Washington, D.C., with interest 4 and 1/2 percent. I owe 3500 dollars to my parents, and the interest on that loan, which I pay regularly, because it's the part of the savings they made through the years they were working so hard -- I pay regularly 4 percent interest. And then I have a 500 dollar loan, which I have on my life insurance.

Well, that's about it. That's what we have. And that's what we owe. It isn't very much. But Pat and I have the satisfaction that every dime that we've got is honestly ours. I should say this, that Pat doesn't have a mink coat. But she does have a respectable Republican cloth coat, and I always tell her she'd look good in anything.

One other thing I probably should tell you, because if I don't they'll probably be saying this about me, too. We did get something, a gift, after the election. A man down in Texas heard Pat on the radio mention the fact that our two youngsters would like to have a dog. And believe it or not, the day before we left on this campaign trip we got a message from Union Station in Baltimore, saying they had a package for us. We went down to get it. You know what it was? It was a little cocker spaniel dog in a crate that he'd sent all the way from Texas, black and white, spotted. And our little girl Tricia, the six year old, named it "Checkers." And you know, the kids, like all kids, love the dog, and I just want to say this, right now, that regardless of what they say about it, we're gonna keep it.

It isn't easy to come before a nationwide audience and bare your life, as I've done. But I want to say some things before I conclude that I think most of you will agree on. Mr. Mitchell, the Chairman of the Democratic National Committee, made this statement -- that if a man couldn't afford to be in the United States Senate, he shouldn't run for the Senate. And I just want to make my position clear. I don't agree with Mr. Mitchell when he says that only a rich man should serve his Government in the United States Senate or in the Congress. I don't believe that represents the thinking of the Democratic Party, and I know that it doesn't represent the thinking of the Republican Party.

I believe that it's fine that a man like Governor Stevenson, who inherited a fortune from his father, can run for President. But I also feel that it's essential in this country of ours that a man of modest means can also run for President, because, you know, remember Abraham Lincoln, you remember what he said: "God must have loved the common people -- he made so many of them."

And now I'm going to suggest some courses of conduct. First of all, you have read in the papers about other funds, now. Mr. Stevenson apparently had a couple -- one of them in which a group of business people paid and helped to supplement the salaries of State employees. Here is where the money went directly into their pockets, and I think that what Mr. Stevenson should do should be to come before the American people, as I have, give the names of the people that contributed to that fund, give the names of the people who put this money into their pockets at the same time that they were receiving money from their State government and see what favors, if any, they gave out for that.

I don't condemn Mr. Stevenson for what he did, but until the facts are in there is a doubt that will be raised. And as far as Mr. Sparkman is concerned, I would suggest the same thing. He's had his wife on the payroll. I don't condemn him for that, but I think that he should come before the American people and indicate what outside sources of income he has had. I would suggest that under the circumstances both Mr. Sparkman and Mr. Stevenson should come before the American people, as I have, and make a complete financial statement as to their financial history, and if they don't it will be an admission that they have something to hide. And I think you will agree with me -- because, folks, remember, a man that's to be President of the United States, a man that's to be Vice President of the United States, must have the confidence of all the people. And that's why I'm doing what I'm doing. And that's why I suggest that Mr. Stevenson and Mr. Sparkman, since they are under attack, should do what they're doing.

Now let me say this: I know that this is not the last of the smears. In spite of my explanation tonight, other smears will be made. Others have been made in the past. And the purpose of the smears, I know, is this: to silence me; to make me let up. Well, they just don't know who they're dealing with. I'm going to tell you this: I remember in the dark days of the Hiss case some of the same columnists, some of the same radio commentators who are attacking me now and misrepresenting my position, were violently opposing me at the time I was after Alger Hiss. But I continued to fight because I knew I was right, and I can say to this great television and radio audience that I have no apologies to the American people for my part in putting Alger Hiss where he is today. And as far as this is concerned, I intend to continue to fight.

Why do I feel so deeply? Why do I feel that in spite of the smears, the misunderstanding, the necessity for a man to come up here and bare his soul as I have -- why is it necessary for me to continue this fight? And I want to tell you why. Because, you see, I love my country. And I think my country is in danger. And I think the only man that can save America at this time is the man that's running for President, on my ticket -- Dwight Eisenhower. You say, "Why do I think it is in danger?" And I say, look at the record. Seven years of the Truman-Acheson Administration, and what's happened? Six hundred million people lost to the Communists. And a war in Korea in which we have lost 117,000 American casualties, and I say to all of you that a policy that results in the loss of 600 million people to the Communists, and a war which cost us 117,000 American casualties isn't good enough for America. And I say that those in the State Department that made the mistakes which caused that war and which resulted in those losses should be kicked out of the State Department just as fast as we get them out of there.

And let me say that I know Mr. Stevenson won't do that because he defends the Truman policy, and I know that Dwight Eisenhower will do that, and that he will give America the leadership that it needs. Take the problem of corruption. You've read about the mess in Washington. Mr. Stevenson can't clean it up because he was picked by the man, Truman, under whose Administration the mess was made. You wouldn't trust the man who made the mess to clean it up. That's Truman. And by the same token you can't trust the man who was picked by the man that made the mess to clean it up -- and that's Stevenson.

And so I say, Eisenhower, who owed nothing to Truman, nothing to the big city bosses -- he is the man that can clean up the mess in Washington. Take Communism. I say that as far as that subject is concerned the danger is great to America. In the Hiss case they got the secrets which enabled them to break the American secret State Department code. They got secrets in the atomic bomb case which enabled them to get the secret of the atomic bomb five years before they would have gotten it by their own devices. And I say that any man who called the Alger Hiss case a red herring isn't fit to be President of the United States. I say that a man who, like Mr. Stevenson, has pooh-poohed and ridiculed the Communist threat in the United States -- he said that they are phantoms among ourselves. He has accused us that have attempted to expose the Communists, of looking for Communists in the Bureau of Fisheries and Wildlife. I say that a man who says that isn't qualified to be President of the United States. And I say that the only man who can lead us in this fight to rid the Government of both those who are Communists and those who have corrupted this Government is Eisenhower, because Eisenhower, you can be sure, recognizes the problem, and he knows how to deal with it.

Now let me that finally, this evening, I want to read to you, just briefly, excerpts from a letter which I received, a letter which after all this is over no one can take away from us. It reads as follows:

Dear Senator Nixon,

Since I am only 19 years of age, I can't vote in this presidential election, but believe me if I could you and General Eisenhower would certainly get my vote. My husband is in the Fleet Marines in Korea. He' a corpsman on the front lines and we have a two month old son he's never seen. And I feel confident that with great Americans like you and General Eisenhower in the White House, lonely Americans like myself will be united with their loved ones now in Korea. I only pray to God that you won't be too late. Enclosed is a small check to help you in your campaign. Living on $85 a month, it is all I can afford at present, but let me know what else I can do.

Folks, it's a check for 10 dollars, and it's one that I will never cash. And just let me say this: We hear a lot about prosperity these days, but I say why can't we have prosperity built on peace, rather than prosperity built on war? Why can't we have prosperity and an honest Government in Washington, D.C., at the same time? Believe me, we can. And Eisenhower is the man that can lead this crusade to bring us that kind of prosperity.

And now, finally, I know that you wonder whether or not I am going to stay on the Republican ticket or resign. Let me say this: I don't believe that I ought to quit, because I am not a quitter. And, incidentally, Pat's not a quitter. After all, her name was Patricia Ryan and she was born on St. Patrick's day, and you know the Irish never quit.

But the decision, my friends, is not mine. I would do nothing that would harm the possibilities of Dwight Eisenhower to become President of the United States. And for that reason I am submitting to the Republican National Committee tonight through this television broadcast the decision which it is theirs to make. Let them decide whether my position on the ticket will help or hurt. And I am going to ask you to help them decide. Wire and write the Republican National Committee whether you think I should stay on or whether I should get off. And whatever their decision is, I will abide by it.

But just let me say this last word: Regardless of what happens, I'm going to continue this fight. I'm going to campaign up and down in America until we drive the crooks and the Communists and those that defend them out of Washington. And remember folks, Eisenhower is a great man, believe me. He's a great man. And a vote for Eisenhower is a vote for what's good for America. And what's good for America....

I like this speech because Richard was acused for improprieties relating to a fund established by his backers to help him for his political expenses. And he said in the speech no matter what happens he's going to keep his black and white dog name checkers this is where the name of the speech came from.

Obama Inaugural Address Speech

My fellow citizens:

I stand here today humbled by the task before us, grateful for the trust you have bestowed, mindful of the sacrifices borne by our ancestors. I thank President Bush for his service to our nation, as well as the generosity and cooperation he has shown throughout this transition.

Forty-four Americans have now taken the presidential oath. The words have been spoken during rising tides of prosperity and the still waters of peace. Yet, every so often the oath is taken amidst gathering clouds and raging storms. At these moments, America has carried on not simply because of the skill or vision of those in high office, but because We the People have remained faithful to the ideals of our forbearers, and true to our founding documents.

So it has been. So it must be with this generation of Americans.

That we are in the midst of crisis is now well understood. Our nation is at war, against a far-reaching network of violence and hatred. Our economy is badly weakened, a consequence of greed and irresponsibility on the part of some, but also our collective failure to make hard choices and prepare the nation for a new age. Homes have been lost; jobs shed; businesses shuttered. Our health care is too costly; our schools fail too many; and each day brings further evidence that the ways we use energy strengthen our adversaries and threaten our planet.

These are the indicators of crisis, subject to data and statistics. Less measurable but no less profound is a sapping of confidence across our land - a nagging fear that America's decline is inevitable, and that the next generation must lower its sights.

Today I say to you that the challenges we face are real. They are serious and they are many. They will not be met easily or in a short span of time. But know this, America - they will be met.

On this day, we gather because we have chosen hope over fear, unity of purpose over conflict and discord.

On this day, we come to proclaim an end to the petty grievances and false promises, the recriminations and worn out dogmas, that for far too long have strangled our politics.

We remain a young nation, but in the words of Scripture, the time has come to set aside childish things. The time has come to reaffirm our enduring spirit; to choose our better history; to carry forward that precious gift, that noble idea, passed on from generation to generation: the God-given promise that all are equal, all are free, and all deserve a chance to pursue their full measure of happiness.

In reaffirming the greatness of our nation, we understand that greatness is never a given. It must be earned. Our journey has never been one of short-cuts or settling for less. It has not been the path for the faint-hearted - for those who prefer leisure over work, or seek only the pleasures of riches and fame. Rather, it has been the risk-takers, the doers, the makers of things - some celebrated but more often men and women obscure in their labor, who have carried us up the long, rugged path towards prosperity and freedom.

For us, they packed up their few worldly possessions and traveled across oceans in search of a new life.

For us, they toiled in sweatshops and settled the West; endured the lash of the whip and plowed the hard earth.

For us, they fought and died, in places like Concord and Gettysburg; Normandy and Khe Sahn.

Time and again these men and women struggled and sacrificed and worked till their hands were raw so that we might live a better life. They saw America as bigger than the sum of our individual ambitions; greater than all the differences of birth or wealth or faction.

This is the journey we continue today. We remain the most prosperous, powerful nation on Earth. Our workers are no less productive than when this crisis began. Our minds are no less inventive, our goods and services no less needed than they were last week or last month or last year. Our capacity remains undiminished. But our time of standing pat, of protecting narrow interests and putting off unpleasant decisions - that time has surely passed. Starting today, we must pick ourselves up, dust ourselves off, and begin again the work of remaking America.

For everywhere we look, there is work to be done. The state of the economy calls for action, bold and swift, and we will act - not only to create new jobs, but to lay a new foundation for growth. We will build the roads and bridges, the electric grids and digital lines that feed our commerce and bind us together. We will restore science to its rightful place, and wield technology's wonders to raise health care's quality and lower its cost. We will harness the sun and the winds and the soil to fuel our cars and run our factories. And we will transform our schools and colleges and universities to meet the demands of a new age. All this we can do. And all this we will do.

Now, there are some who question the scale of our ambitions - who suggest that our system cannot tolerate too many big plans. Their memories are short. For they have forgotten what this country has already done; what free men and women can achieve when imagination is joined to common purpose, and necessity to courage.

What the cynics fail to understand is that the ground has shifted beneath them - that the stale political arguments that have consumed us for so long no longer apply. The question we ask today is not whether our government is too big or too small, but whether it works - whether it helps families find jobs at a decent wage, care they can afford, a retirement that is dignified. Where the answer is yes, we intend to move forward. Where the answer is no, programs will end. And those of us who manage the public's dollars will be held to account - to spend wisely, reform bad habits, and do our business in the light of day - because only then can we restore the vital trust between a people and their government.
Nor is the question before us whether the market is a force for good or ill. Its power to generate wealth and expand freedom is unmatched, but this crisis has reminded us that without a watchful eye, the market can spin out of control - and that a nation cannot prosper long when it favors only the prosperous. The success of our economy has always depended not just on the size of our Gross Domestic Product, but on the reach of our prosperity; on the ability to extend opportunity to every willing heart - not out of charity, but because it is the surest route to our common good.

As for our common defense, we reject as false the choice between our safety and our ideals. Our Founding Fathers, faced with perils we can scarcely imagine, drafted a charter to assure the rule of law and the rights of man, a charter expanded by the blood of generations. Those ideals still light the world, and we will not give them up for expedience's sake. And so to all other peoples and governments who are watching today, from the grandest capitals to the small village where my father was born: know that America is a friend of each nation and every man, woman, and child who seeks a future of peace and dignity, and we are ready to lead once more.

Recall that earlier generations faced down fascism and communism not just with missiles and tanks, but with the sturdy alliances and enduring convictions. They understood that our power alone cannot protect us, nor does it entitle us to do as we please. Instead, they knew that our power grows through its prudent use; our security emanates from the justness of our cause, the force of our example, the tempering qualities of humility and restraint.

We are the keepers of this legacy. Guided by these principles once more, we can meet those new threats that demand even greater effort - even greater cooperation and understanding between nations. We will begin to responsibly leave Iraq to its people, and forge a hard-earned peace in Afghanistan. With old friends and former foes, we’ll work tirelessly to lessen the nuclear threat, and roll back the specter of a warming planet. We will not apologize for our way of life, nor will we waver in its defense, and for those who seek to advance their aims by inducing terror and slaughtering innocents, we say to you now that our spirit is stronger and cannot be broken; you cannot outlast us, and we will defeat you.

For we know that our patchwork heritage is a strength, not a weakness. We are a nation of Christians and Muslims, Jews and Hindus - and non-believers. We are shaped by every language and culture, drawn from every end of this Earth; and because we have tasted the bitter swill of civil war and segregation, and emerged from that dark chapter stronger and more united, we cannot help but believe that the old hatreds shall someday pass; that the lines of tribe shall soon dissolve; that as the world grows smaller, our common humanity shall reveal itself; and that America must play its role in ushering in a new era of peace.

To the Muslim world, we seek a new way forward, based on mutual interest and mutual respect. To those leaders around the globe who seek to sow conflict, or blame their society's ills on the West - know that your people will judge you on what you can build, not what you destroy. To those who cling to power through corruption and deceit and the silencing of dissent, know that you are on the wrong side of history; but that we will extend a hand if you are willing to unclench your fist.

To the people of poor nations, we pledge to work alongside you to make your farms flourish and let clean waters flow; to nourish starved bodies and feed hungry minds. And to those nations like ours that enjoy relative plenty, we say we can no longer afford indifference to the suffering outside our borders; nor can we consume the world's resources without regard to effect. For the world has changed, and we must change with it.

As we consider the road that unfolds before us, we remember with humble gratitude those brave Americans who, at this very hour, patrol far-off deserts and distant mountains. They have something to tell us, just as the fallen heroes who lie in Arlington whisper through the ages. We honor them not only because they are guardians of our liberty, but because they embody the spirit of service; a willingness to find meaning in something greater than themselves. And yet, at this moment - a moment that will define a generation - it is precisely this spirit that must inhabit us all.

For as much as government can do and must do, it is ultimately the faith and determination of the American people upon which this nation relies. It is the kindness to take in a stranger when the levees break, the selflessness of workers who would rather cut their hours than see a friend lose their job which sees us through our darkest hours. It is the firefighter's courage to storm a stairway filled with smoke, but also a parent's willingness to nurture a child, that finally decides our fate.

Our challenges may be new. The instruments with which we meet them may be new. But those values upon which our success depends - honesty and hard work, courage and fair play, tolerance and curiosity, loyalty and patriotism - these things are old. These things are true. They have been the quiet force of progress throughout our history. What is demanded then is a return to these truths. What is required of us now is a new era of responsibility - a recognition, on the part of every American, that we have duties to ourselves, our nation, and the world, duties that we do not grudgingly accept but rather seize gladly, firm in the knowledge that there is nothing so satisfying to the spirit, so defining of our character, than giving our all to a difficult task.

This is the price and the promise of citizenship.

This is the source of our confidence - the knowledge that God calls on us to shape an uncertain destiny.

This is the meaning of our liberty and our creed - why men and women and children of every race and every faith can join in celebration across this magnificent mall, and why a man whose father less than sixty years ago might not have been served at a local restaurant can now stand before you to take a most sacred oath.

So let us mark this day with remembrance, of who we are and how far we have traveled. In the year of America's birth, in the coldest of months, a small band of patriots huddled by dying campfires on the shores of an icy river. The capital was abandoned. The enemy was advancing. The snow was stained with blood. At a moment when the outcome of our revolution was most in doubt, the father of our nation ordered these words be read to the people:
"Let it be told to the future world...that in the depth of winter, when nothing but hope and virtue could survive...that the city and the country, alarmed at one common danger, came forth to meet [it]."

America. In the face of our common dangers, in this winter of our hardship, let us remember these timeless words. With hope and virtue, let us brave once more the icy currents, and endure what storms may come. Let it be said by our children's children that when we were tested we refused to let this journey end, that we did not turn back nor did we falter; and with eyes fixed on the horizon and God's grace upon us, we carried forth that great gift of freedom and delivered it safely to future generations.

Thank you. God bless you and God bless the United States of America.
I Chose this speech because President Obama is talking about the Challenges our nation is facing and he wanted to insure people that he was going to try and make thing's better.

Malcolm X Speech: The Ballot or the Bullet

April 3, 1964
Cleveland, Ohio
Mr. Moderator, Brother Lomax, brothers and sisters, friends and enemies: I just can't believe everyone in here is a friend, and I don't want to leave anybody out. The question tonight, as I understand it, is "The Negro Revolt, and Where Do We Go From Here?" or What Next?" In my little humble way of understanding it, it points toward either the ballot or the bullet.

Before we try and explain what is meant by the ballot or the bullet, I would like to clarify something concerning myself. I'm still a Muslim; my religion is still Islam. That's my personal belief. Just as Adam Clayton Powell is a Christian minister who heads the Abyssinian Baptist Church in New York, but at the same time takes part in the political struggles to try and bring about rights to the black people in this country; and Dr. Martin Luther King is a Christian minister down in Atlanta, Georgia, who heads another organization fighting for the civil rights of black people in this country; and Reverend Galamison, I guess you've heard of him, is another Christian minister in New York who has been deeply involved in the school boycotts to eliminate segregated education; well, I myself am a minister, not a Christian minister, but a Muslim minister; and I believe in action on all fronts by whatever means necessary.

Although I'm still a Muslim, I'm not here tonight to discuss my religion. I'm not here to try and change your religion. I'm not here to argue or discuss anything that we differ about, because it's time for us to submerge our differences and realize that it is best for us to first see that we have the same problem, a common problem, a problem that will make you catch hell whether you're a Baptist, or a Methodist, or a Muslim, or a nationalist. Whether you're educated or illiterate, whether you live on the boulevard or in the alley, you're going to catch hell just like I am. We're all in the same boat and we all are going to catch the same hell from the same man. He just happens to be a white man. All of us have suffered here, in this country, political oppression at the hands of the white man, economic exploitation at the hands of the white man, and social degradation at the hands of the white man.

Now in speaking like this, it doesn't mean that we're anti-white, but it does mean we're anti-exploitation, we're anti-degradation, we're anti-oppression. And if the white man doesn't want us to be anti-him, let him stop oppressing and exploiting and degrading us. Whether we are Christians or Muslims or nationalists or agnostics or atheists, we must first learn to forget our differences. If we have differences, let us differ in the closet; when we come out in front, let us not have anything to argue about until we get finished arguing with the man. If the late President Kennedy could get together with Khrushchev and exchange some wheat, we certainly have more in common with each other than Kennedy and Khrushchev had with each other.

If we don't do something real soon, I think you'll have to agree that we're going to be forced either to use the ballot or the bullet. It's one or the other in 1964. It isn't that time is running out -- time has run out!

1964 threatens to be the most explosive year America has ever witnessed. The most explosive year. Why? It's also a political year. It's the year when all of the white politicians will be back in the so-called Negro community jiving you and me for some votes. The year when all of the white political crooks will be right back in your and my community with their false promises, building up our hopes for a letdown, with their trickery and their treachery, with their false promises which they don't intend to keep. As they nourish these dissatisfactions, it can only lead to one thing, an explosion; and now we have the type of black man on the scene in America today -- I'm sorry, Brother Lomax -- who just doesn't intend to turn the other cheek any longer.

Don't let anybody tell you anything about the odds are against you. If they draft you, they send you to Korea and make you face 800 million Chinese. If you can be brave over there, you can be brave right here. These odds aren't as great as those odds. And if you fight here, you will at least know what you're fighting for.

I'm not a politician, not even a student of politics; in fact, I'm not a student of much of anything. I'm not a Democrat. I'm not a Republican, and I don't even consider myself an American. If you and I were Americans, there'd be no problem. Those Honkies that just got off the boat, they're already Americans; Polacks are already Americans; the Italian refugees are already Americans. Everything that came out of Europe, every blue-eyed thing, is already an American. And as long as you and I have been over here, we aren't Americans yet.

Well, I am one who doesn't believe in deluding myself. I'm not going to sit at your table and watch you eat, with nothing on my plate, and call myself a diner. Sitting at the table doesn't make you a diner, unless you eat some of what's on that plate. Being here in America doesn't make you an American. Being born here in America doesn't make you an American. Why, if birth made you American, you wouldn't need any legislation; you wouldn't need any amendments to the Constitution; you wouldn't be faced with civil-rights filibustering in Washington, D.C., right now. They don't have to pass civil-rights legislation to make a Polack an American.

No, I'm not an American. I'm one of the 22 million black people who are the victims of Americanism. One of the 22 million black people who are the victims of democracy, nothing but disguised hypocrisy. So, I'm not standing here speaking to you as an American, or a patriot, or a flag-saluter, or a flag-waver -- no, not I. I'm speaking as a victim of this American system. And I see America through the eyes of the victim. I don't see any American dream; I see an American nightmare.

These 22 million victims are waking up. Their eyes are coming open. They're beginning to see what they used to only look at. They're becoming politically mature. They are realizing that there are new political trends from coast to coast. As they see these new political trends, it's possible for them to see that every time there's an election the races are so close that they have to have a recount. They had to recount in Massachusetts to see who was going to be governor, it was so close. It was the same way in Rhode Island, in Minnesota, and in many other parts of the country. And the same with Kennedy and Nixon when they ran for president. It was so close they had to count all over again. Well, what does this mean? It means that when white people are evenly divided, and black people have a bloc of votes of their own, it is left up to them to determine who's going to sit in the White House and who's going to be in the dog house.

lt. was the black man's vote that put the present administration in Washington, D.C. Your vote, your dumb vote, your ignorant vote, your wasted vote put in an administration in Washington, D.C., that has seen fit to pass every kind of legislation imaginable, saving you until last, then filibustering on top of that. And your and my leaders have the audacity to run around clapping their hands and talk about how much progress we're making. And what a good president we have. If he wasn't good in Texas, he sure can't be good in Washington, D.C. Because Texas is a lynch state. It is in the same breath as Mississippi, no different; only they lynch you in Texas with a Texas accent and lynch you in Mississippi with a Mississippi accent. And these Negro leaders have the audacity to go and have some coffee in the White House with a Texan, a Southern cracker -- that's all he is -- and then come out and tell you and me that he's going to be better for us because, since he's from the South, he knows how to deal with the Southerners. What kind of logic is that? Let Eastland be president, he's from the South too. He should be better able to deal with them than Johnson.

In this present administration they have in the House of Representatives 257 Democrats to only 177 Republicans. They control two-thirds of the House vote. Why can't they pass something that will help you and me? In the Senate, there are 67 senators who are of the Democratic Party. Only 33 of them are Republicans. Why, the Democrats have got the government sewed up, and you're the one who sewed it up for them. And what have they given you for it? Four years in office, and just now getting around to some civil-rights legislation. Just now, after everything else is gone, out of the way, they're going to sit down now and play with you all summer long -- the same old giant con game that they call filibuster. All those are in cahoots together. Don't you ever think they're not in cahoots together, for the man that is heading the civil-rights filibuster is a man from Georgia named Richard Russell. When Johnson became president, the first man he asked for when he got back to Washington, D.C., was "Dicky" -- that's how tight they are. That's his boy, that's his pal, that's his buddy. But they're playing that old con game. One of them makes believe he's for you, and he's got it fixed where the other one is so tight against you, he never has to keep his promise.

So it's time in 1964 to wake up. And when you see them coming up with that kind of conspiracy, let them know your eyes are open. And let them know you -- something else that's wide open too. It's got to be the ballot or the bullet. The ballot or the bullet. If you're afraid to use an expression like that, you should get on out of the country; you should get back in the cotton patch; you should get back in the alley. They get all the Negro vote, and after they get it, the Negro gets nothing in return. All they did when they got to Washington was give a few big Negroes big jobs. Those big Negroes didn't need big jobs, they already had jobs. That's camouflage, that's trickery, that's treachery, window-dressing. I'm not trying to knock out the Democrats for the Republicans. We'll get to them in a minute. But it is true; you put the Democrats first and the Democrats put you last.

Look at it the way it is. What alibis do they use, since they control Congress and the Senate? What alibi do they use when you and I ask, "Well, when are you going to keep your promise?" They blame the Dixiecrats. What is a Dixiecrat? A Democrat. A Dixiecrat is nothing but a Democrat in disguise. The titular head of the Democrats is also the head of the Dixiecrats, because the Dixiecrats are a part of the Democratic Party. The Democrats have never kicked the Dixiecrats out of the party. The Dixiecrats bolted themselves once, but the Democrats didn't put them out. Imagine, these lowdown Southern segregationists put the Northern Democrats down. But the Northern Democrats have never put the Dixiecrats down. No, look at that thing the way it is. They have got a con game going on, a political con game, and you and I are in the middle. It's time for you and me to wake up and start looking at it like it is, and trying to understand it like it is; and then we can deal with it like it is.

The Dixiecrats in Washington, D.C., control the key committees that run the government. The only reason the Dixiecrats control these committees is because they have seniority. The only reason they have seniority is because they come from states where Negroes can't vote. This is not even a government that's based on democracy. lt. is not a government that is made up of representatives of the people. Half of the people in the South can't even vote. Eastland is not even supposed to be in Washington. Half of the senators and congressmen who occupy these key positions in Washington, D.C., are there illegally, are there unconstitutionally.

I was in Washington, D.C., a week ago Thursday, when they were debating whether or not they should let the bill come onto the floor. And in the back of the room where the Senate meets, there's a huge map of the United States, and on that map it shows the location of Negroes throughout the country. And it shows that the Southern section of the country, the states that are most heavily concentrated with Negroes, are the ones that have senators and congressmen standing up filibustering and doing all other kinds of trickery to keep the Negro from being able to vote. This is pitiful. But it's not pitiful for us any longer; it's actually pitiful for the white man, because soon now, as the Negro awakens a little more and sees the vise that he's in, sees the bag that he's in, sees the real game that he's in, then the Negro's going to develop a new tactic.

These senators and congressmen actually violate the constitutional amendments that guarantee the people of that particular state or county the right to vote. And the Constitution itself has within it the machinery to expel any representative from a state where the voting rights of the people are violated. You don't even need new legislation. Any person in Congress right now, who is there from a state or a district where the voting rights of the people are violated, that particular person should be expelled from Congress. And when you expel him, you've removed one of the obstacles in the path of any real meaningful legislation in this country. In fact, when you expel them, you don't need new legislation, because they will be replaced by black representatives from counties and districts where the black man is in the majority, not in the minority.

If the black man in these Southern states had his full voting rights, the key Dixiecrats in Washington, D. C., which means the key Democrats in Washington, D.C., would lose their seats. The Democratic Party itself would lose its power. It would cease to be powerful as a party. When you see the amount of power that would be lost by the Democratic Party if it were to lose the Dixiecrat wing, or branch, or element, you can see where it's against the interests of the Democrats to give voting rights to Negroes in states where the Democrats have been in complete power and authority ever since the Civil War. You just can't belong to that Party without analyzing it.

I say again, I'm not anti-Democrat, I'm not anti-Republican, I'm not anti-anything. I'm just questioning their sincerity, and some of the strategy that they've been using on our people by promising them promises that they don't intend to keep. When you keep the Democrats in power, you're keeping the Dixiecrats in power. I doubt that my good Brother Lomax will deny that. A vote for a Democrat is a vote for a Dixiecrat. That's why, in 1964, it's time now for you and me to become more politically mature and realize what the ballot is for; what we're supposed to get when we cast a ballot; and that if we don't cast a ballot, it's going to end up in a situation where we're going to have to cast a bullet. It's either a ballot or a bullet.

In the North, they do it a different way. They have a system that's known as gerrymandering, whatever that means. It means when Negroes become too heavily concentrated in a certain area, and begin to gain too much political power, the white man comes along and changes the district lines. You may say, "Why do you keep saying white man?" Because it's the white man who does it. I haven't ever seen any Negro changing any lines. They don't let him get near the line. It's the white man who does this. And usually, it's the white man who grins at you the most, and pats you on the back, and is supposed to be your friend. He may be friendly, but he's not your friend.

So, what I'm trying to impress upon you, in essence, is this: You and I in America are faced not with a segregationist conspiracy, we're faced with a government conspiracy. Everyone who's filibustering is a senator -- that's the government. Everyone who's finagling in Washington, D.C., is a congressman -- that's the government. You don't have anybody putting blocks in your path but people who are a part of the government. The same government that you go abroad to fight for and die for is the government that is in a conspiracy to deprive you of your voting rights, deprive you of your economic opportunities, deprive you of decent housing, deprive you of decent education. You don't need to go to the employer alone, it is the government itself, the government of America, that is responsible for the oppression and exploitation and degradation of black people in this country. And you should drop it in their lap. This government has failed the Negro. This so-called democracy has failed the Negro. And all these white liberals have definitely failed the Negro.

So, where do we go from here? First, we need some friends. We need some new allies. The entire civil-rights struggle needs a new interpretation, a broader interpretation. We need to look at this civil-rights thing from another angle -- from the inside as well as from the outside. To those of us whose philosophy is black nationalism, the only way you can get involved in the civil-rights struggle is give it a new interpretation. That old interpretation excluded us. It kept us out. So, we're giving a new interpretation to the civil-rights struggle, an interpretation that will enable us to come into it, take part in it. And these handkerchief-heads who have been dillydallying and pussy footing and compromising -- we don't intend to let them pussyfoot and dillydally and compromise any longer.

How can you thank a man for giving you what's already yours? How then can you thank him for giving you only part of what's already yours? You haven't even made progress, if what's being given to you, you should have had already. That's not progress. And I love my Brother Lomax, the way he pointed out we're right back where we were in 1954. We're not even as far up as we were in 1954. We're behind where we were in 1954. There's more segregation now than there was in 1954. There's more racial animosity, more racial hatred, more racial violence today in 1964, than there was in 1954. Where is the progress?

And now you're facing a situation where the young Negro's coming up. They don't want to hear that "turn the-other-cheek" stuff, no. In Jacksonville, those were teenagers, they were throwing Molotov cocktails. Negroes have never done that before. But it shows you there's a new deal coming in. There's new thinking coming in. There's new strategy coming in. It'll be Molotov cocktails this month, hand grenades next month, and something else next month. It'll be ballots, or it'll be bullets. It'll be liberty, or it will be death. The only difference about this kind of death -- it'll be reciprocal. You know what is meant by "reciprocal"? That's one of Brother Lomax's words. I stole it from him. I don't usually deal with those big words because I don't usually deal with big people. I deal with small people. I find you can get a whole lot of small people and whip hell out of a whole lot of big people. They haven't got anything to lose, and they've got every thing to gain. And they'll let you know in a minute: "It takes two to tango; when I go, you go."

The black nationalists, those whose philosophy is black nationalism, in bringing about this new interpretation of the entire meaning of civil rights, look upon it as meaning, as Brother Lomax has pointed out, equality of opportunity. Well, we're justified in seeking civil rights, if it means equality of opportunity, because all we're doing there is trying to collect for our investment. Our mothers and fathers invested sweat and blood. Three hundred and ten years we worked in this country without a dime in return -- I mean without a dime in return. You let the white man walk around here talking about how rich this country is, but you never stop to think how it got rich so quick. It got rich because you made it rich.

You take the people who are in this audience right now. They're poor. We're all poor as individuals. Our weekly salary individually amounts to hardly anything. But if you take the salary of everyone in here collectively, it'll fill up a whole lot of baskets. It's a lot of wealth. If you can collect the wages of just these people right here for a year, you'll be rich -- richer than rich. When you look at it like that, think how rich Uncle Sam had to become, not with this handful, but millions of black people. Your and my mother and father, who didn't work an eight-hour shift, but worked from "can't see" in the morning until "can't see" at night, and worked for nothing, making the white man rich, making Uncle Sam rich. This is our investment. This is our contribution, our blood.

Not only did we give of our free labor, we gave of our blood. Every time he had a call to arms, we were the first ones in uniform. We died on every battlefield the white man had. We have made a greater sacrifice than anybody who's standing up in America today. We have made a greater contribution and have collected less. Civil rights, for those of us whose philosophy is black nationalism, means: "Give it to us now. Don't wait for next year. Give it to us yesterday, and that's not fast enough."

I might stop right here to point out one thing. Whenever you're going after something that belongs to you, anyone who's depriving you of the right to have it is a criminal. Understand that. Whenever you are going after something that is yours, you are within your legal rights to lay claim to it. And anyone who puts forth any effort to deprive you of that which is yours, is breaking the law, is a criminal. And this was pointed out by the Supreme Court decision. It outlawed segregation.

Which means segregation is against the law. Which means a segregationist is breaking the law. A segregationist is a criminal. You can't label him as anything other than that. And when you demonstrate against segregation, the law is on your side. The Supreme Court is on your side.

Now, who is it that opposes you in carrying out the law? The police department itself. With police dogs and clubs. Whenever you demonstrate against segregation, whether it is segregated education, segregated housing, or anything else, the law is on your side, and anyone who stands in the way is not the law any longer. They are breaking the law; they are not representatives of the law. Any time you demonstrate against segregation and a man has the audacity to put a police dog on you, kill that dog, kill him, I'm telling you, kill that dog. I say it, if they put me in jail tomorrow, kill that dog. Then you'll put a stop to it. Now, if these white people in here don't want to see that kind of action, get down and tell the mayor to tell the police department to pull the dogs in. That's all you have to do. If you don't do it, someone else will.

If you don't take this kind of stand, your little children will grow up and look at you and think "shame." If you don't take an uncompromising stand, I don't mean go out and get violent; but at the same time you should never be nonviolent unless you run into some nonviolence. I'm nonviolent with those who are nonviolent with me. But when you drop that violence on me, then you've made me go insane, and I'm not responsible for what I do. And that's the way every Negro should get. Any time you know you're within the law, within your legal rights, within your moral rights, in accord with justice, then die for what you believe in. But don't die alone. Let your dying be reciprocal. This is what is meant by equality. What's good for the goose is good for the gander.

When we begin to get in this area, we need new friends, we need new allies. We need to expand the civil-rights struggle to a higher level -- to the level of human rights. Whenever you are in a civil-rights struggle, whether you know it or not, you are confining yourself to the jurisdiction of Uncle Sam. No one from the outside world can speak out in your behalf as long as your struggle is a civil-rights struggle. Civil rights comes within the domestic affairs of this country. All of our African brothers and our Asian brothers and our Latin-American brothers cannot open their mouths and interfere in the domestic affairs of the United States. And as long as it's civil rights, this comes under the jurisdiction of Uncle Sam.

But the United Nations has what's known as the charter of human rights; it has a committee that deals in human rights. You may wonder why all of the atrocities that have been committed in Africa and in Hungary and in Asia, and in Latin America are brought before the UN, and the Negro problem is never brought before the UN. This is part of the conspiracy. This old, tricky blue eyed liberal who is supposed to be your and my friend, supposed to be in our corner, supposed to be subsidizing our struggle, and supposed to be acting in the capacity of an adviser, never tells you anything about human rights. They keep you wrapped up in civil rights. And you spend so much time barking up the civil-rights tree, you don't even know there's a human-rights tree on the same floor.

When you expand the civil-rights struggle to the level of human rights, you can then take the case of the black man in this country before the nations in the UN. You can take it before the General Assembly. You can take Uncle Sam before a world court. But the only level you can do it on is the level of human rights. Civil rights keeps you under his restrictions, under his jurisdiction. Civil rights keeps you in his pocket. Civil rights means you're asking Uncle Sam to treat you right. Human rights are something you were born with. Human rights are your God-given rights. Human rights are the rights that are recognized by all nations of this earth. And any time any one violates your human rights, you can take them to the world court.

Uncle Sam's hands are dripping with blood, dripping with the blood of the black man in this country. He's the earth's number-one hypocrite. He has the audacity -- yes, he has -- imagine him posing as the leader of the free world. The free world! And you over here singing "We Shall Overcome." Expand the civil-rights struggle to the level of human rights. Take it into the United Nations, where our African brothers can throw their weight on our side, where our Asian brothers can throw their weight on our side, where our Latin-American brothers can throw their weight on our side, and where 800 million Chinamen are sitting there waiting to throw their weight on our side.

Let the world know how bloody his hands are. Let the world know the hypocrisy that's practiced over here. Let it be the ballot or the bullet. Let him know that it must be the ballot or the bullet.

When you take your case to Washington, D.C., you're taking it to the criminal who's responsible; it's like running from the wolf to the fox. They're all in cahoots together. They all work political chicanery and make you look like a chump before the eyes of the world. Here you are walking around in America, getting ready to be drafted and sent abroad, like a tin soldier, and when you get over there, people ask you what are you fighting for, and you have to stick your tongue in your cheek. No, take Uncle Sam to court, take him before the world.

By ballot I only mean freedom. Don't you know -- I disagree with Lomax on this issue -- that the ballot is more important than the dollar? Can I prove it? Yes. Look in the UN. There are poor nations in the UN; yet those poor nations can get together with their voting power and keep the rich nations from making a move. They have one nation -- one vote, everyone has an equal vote. And when those brothers from Asia, and Africa and the darker parts of this earth get together, their voting power is sufficient to hold Sam in check. Or Russia in check. Or some other section of the earth in check. So, the ballot is most important.

Right now, in this country, if you and I, 22 million African-Americans -- that's what we are -- Africans who are in America. You're nothing but Africans. Nothing but Africans. In fact, you'd get farther calling yourself African instead of Negro. Africans don't catch hell. You're the only one catching hell. They don't have to pass civil-rights bills for Africans. An African can go anywhere he wants right now. All you've got to do is tie your head up. That's right, go anywhere you want. Just stop being a Negro. Change your name to Hoogagagooba. That'll show you how silly the white man is. You're dealing with a silly man. A friend of mine who's very dark put a turban on his head and went into a restaurant in Atlanta before they called themselves desegregated. He went into a white restaurant, he sat down, they served him, and he said, "What would happen if a Negro came in here? And there he's sitting, black as night, but because he had his head wrapped up the waitress looked back at him and says, "Why, there wouldn't no nigger dare come in here."

So, you're dealing with a man whose bias and prejudice are making him lose his mind, his intelligence, every day. He's frightened. He looks around and sees what's taking place on this earth, and he sees that the pendulum of time is swinging in your direction. The dark people are waking up. They're losing their fear of the white man. No place where he's fighting right now is he winning. Everywhere he's fighting, he's fighting someone your and my complexion. And they're beating him. He can't win any more. He's won his last battle. He failed to win the Korean War. He couldn't win it. He had to sign a truce. That's a loss.

Any time Uncle Sam, with all his machinery for warfare, is held to a draw by some rice eaters, he's lost the battle. He had to sign a truce. America's not supposed to sign a truce. She's supposed to be bad. But she's not bad any more. She's bad as long as she can use her hydrogen bomb, but she can't use hers for fear Russia might use hers. Russia can't use hers, for fear that Sam might use his. So, both of them are weapon-less. They can't use the weapon because each's weapon nullifies the other's. So the only place where action can take place is on the ground. And the white man can't win another war fighting on the ground. Those days are over The black man knows it, the brown man knows it, the red man knows it, and the yellow man knows it. So they engage him in guerrilla warfare. That's not his style. You've got to have heart to be a guerrilla warrior, and he hasn't got any heart. I'm telling you now.

I just want to give you a little briefing on guerrilla warfare because, before you know it, before you know it. It takes heart to be a guerrilla warrior because you're on your own. In conventional warfare you have tanks and a whole lot of other people with you to back you up -- planes over your head and all that kind of stuff. But a guerrilla is on his own. All you have is a rifle, some sneakers and a bowl of rice, and that's all you need -- and a lot of heart. The Japanese on some of those islands in the Pacific, when the American soldiers landed, one Japanese sometimes could hold the whole army off. He'd just wait until the sun went down, and when the sun went down they were all equal. He would take his little blade and slip from bush to bush, and from American to American. The white soldiers couldn't cope with that. Whenever you see a white soldier that fought in the Pacific, he has the shakes, he has a nervous condition, because they scared him to death.

The same thing happened to the French up in French Indochina. People who just a few years previously were rice farmers got together and ran the heavily-mechanized French army out of Indochina. You don't need it -- modern warfare today won't work. This is the day of the guerrilla. They did the same thing in Algeria. Algerians, who were nothing but Bedouins, took a rine and sneaked off to the hills, and de Gaulle and all of his highfalutin' war machinery couldn't defeat those guerrillas. Nowhere on this earth does the white man win in a guerrilla warfare. It's not his speed. Just as guerrilla warfare is prevailing in Asia and in parts of Africa and in parts of Latin America, you've got to be mighty naive, or you've got to play the black man cheap, if you don't think some day he's going to wake up and find that it's got to be the ballot or the bullet.

l would like to say, in closing, a few things concerning the Muslim Mosque, Inc., which we established recently in New York City. It's true we're Muslims and our religion is Islam, but we don't mix our religion with our politics and our economics and our social and civil activities -- not any more We keep our religion in our mosque. After our religious services are over, then as Muslims we become involved in political action, economic action and social and civic action. We become involved with anybody, any where, any time and in any manner that's designed to eliminate the evils, the political, economic and social evils that are afflicting the people of our community.

The political philosophy of black nationalism means that the black man should control the politics and the politicians in his own community; no more. The black man in the black community has to be re-educated into the science of politics so he will know what politics is supposed to bring him in return. Don't be throwing out any ballots. A ballot is like a bullet. You don't throw your ballots until you see a target, and if that target is not within your reach, keep your ballot in your pocket.

The political philosophy of black nationalism is being taught in the Christian church. It's being taught in the NAACP. It's being taught in CORE meetings. It's being taught in SNCC Student Nonviolent Coordinating Committee meetings. It's being taught in Muslim meetings. It's being taught where nothing but atheists and agnostics come together. It's being taught everywhere. Black people are fed up with the dillydallying, pussyfooting, compromising approach that we've been using toward getting our freedom. We want freedom now, but we're not going to get it saying "We Shall Overcome." We've got to fight until we overcome.

The economic philosophy of black nationalism is pure and simple. It only means that we should control the economy of our community. Why should white people be running all the stores in our community? Why should white people be running the banks of our community? Why should the economy of our community be in the hands of the white man? Why? If a black man can't move his store into a white community, you tell me why a white man should move his store into a black community. The philosophy of black nationalism involves a re-education program in the black community in regards to economics. Our people have to be made to see that any time you take your dollar out of your community and spend it in a community where you don't live, the community where you live will get poorer and poorer, and the community where you spend your money will get richer and richer.

Then you wonder why where you live is always a ghetto or a slum area. And where you and I are concerned, not only do we lose it when we spend it out of the community, but the white man has got all our stores in the community tied up; so that though we spend it in the community, at sundown the man who runs the store takes it over across town somewhere. He's got us in a vise. So the economic philosophy of black nationalism means in every church, in every civic organization, in every fraternal order, it's time now for our people to be come conscious of the importance of controlling the economy of our community. If we own the stores, if we operate the businesses, if we try and establish some industry in our own community, then we're developing to the position where we are creating employment for our own kind. Once you gain control of the economy of your own community, then you don't have to picket and boycott and beg some cracker downtown for a job in his business.

The social philosophy of black nationalism only means that we have to get together and remove the evils, the vices, alcoholism, drug addiction, and other evils that are destroying the moral fiber of our community. We our selves have to lift the level of our community, the standard of our community to a higher level, make our own society beautiful so that we will be satisfied in our own social circles and won't be running around here trying to knock our way into a social circle where we're not wanted. So I say, in spreading a gospel such as black nationalism, it is not designed to make the black man re-evaluate the white man -- you know him already -- but to make the black man re-evaluate himself. Don't change the white man's mind -- you can't change his mind, and that whole thing about appealing to the moral conscience of America -- America's conscience is bankrupt. She lost all conscience a long time ago. Uncle Sam has no conscience.

They don't know what morals are. They don't try and eliminate an evil because it's evil, or because it's illegal, or because it's immoral; they eliminate it only when it threatens their existence. So you're wasting your time appealing to the moral conscience of a bankrupt man like Uncle Sam. If he had a conscience, he'd straighten this thing out with no more pressure being put upon him. So it is not necessary to change the white man's mind. We have to change our own mind. You can't change his mind about us. We've got to change our own minds about each other. We have to see each other with new eyes. We have to see each other as brothers and sisters. We have to come together with warmth so we can develop unity and harmony that's necessary to get this problem solved ourselves. How can we do this? How can we avoid jealousy? How can we avoid the suspicion and the divisions that exist in the community? I'll tell you how.

I have watched how Billy Graham comes into a city, spreading what he calls the gospel of Christ, which is only white nationalism. That's what he is. Billy Graham is a white nationalist; I'm a black nationalist. But since it's the natural tendency for leaders to be jealous and look upon a powerful figure like Graham with suspicion and envy, how is it possible for him to come into a city and get all the cooperation of the church leaders? Don't think because they're church leaders that they don't have weaknesses that make them envious and jealous -- no, everybody's got it. It's not an accident that when they want to choose a cardinal, as Pope I over there in Rome, they get in a closet so you can't hear them cussing and fighting and carrying on.

Billy Graham comes in preaching the gospel of Christ. He evangelizes the gospel. He stirs everybody up, but he never tries to start a church. If he came in trying to start a church, all the churches would be against him. So, he just comes in talking about Christ and tells everybody who gets Christ to go to any church where Christ is; and in this way the church cooperates with him. So we're going to take a page from his book.

Our gospel is black nationalism. We're not trying to threaten the existence of any organization, but we're spreading the gospel of black nationalism. Anywhere there's a church that is also preaching and practicing the gospel of black nationalism, join that church. If the NAACP is preaching and practicing the gospel of black nationalism, join the NAACP. If CORE is spreading and practicing the gospel of black nationalism, join CORE. Join any organization that has a gospel that's for the uplift of the black man. And when you get into it and see them pussyfooting or compromising, pull out of it because that's not black nationalism. We'll find another one.

And in this manner, the organizations will increase in number and in quantity and in quality, and by August, it is then our intention to have a black nationalist convention which will consist of delegates from all over the country who are interested in the political, economic and social philosophy of black nationalism. After these delegates convene, we will hold a seminar; we will hold discussions; we will listen to everyone. We want to hear new ideas and new solutions and new answers. And at that time, if we see fit then to form a black nationalist party, we'll form a black nationalist party. If it's necessary to form a black nationalist army, we'll form a black nationalist army. It'll be the ballot or the bullet. It'll be liberty or it'll be death.

It's time for you and me to stop sitting in this country, letting some cracker senators, Northern crackers and Southern crackers, sit there in Washington, D.C., and come to a conclusion in their mind that you and I are supposed to have civil rights. There's no white man going to tell me anything about my rights. Brothers and sisters, always remember, if it doesn't take senators and congressmen and presidential proclamations to give freedom to the white man, it is not necessary for legislation or proclamation or Supreme Court decisions to give freedom to the black man. You let that white man know, if this is a country of freedom, let it be a country of freedom; and if it's not a country of freedom, change it.

We will work with anybody, anywhere, at any time, who is genuinely interested in tackling the problem head-on, nonviolently as long as the enemy is nonviolent, but violent when the enemy gets violent. We'll work with you on the voter-registration drive, we'll work with you on rent strikes, we'll work with you on school boycotts; I don't believe in any kind of integration; I'm not even worried about it, because I know you're not going to get it anyway; you're not going to get it because you're afraid to die; you've got to be ready to die if you try and force yourself on the white man, because he'll get just as violent as those crackers in Mississippi, right here in Cleveland. But we will still work with you on the school boycotts be cause we're against a segregated school system. A segregated school system produces children who, when they graduate, graduate with crippled minds. But this does not mean that a school is segregated because it's all black. A segregated school means a school that is controlled by people who have no real interest in it whatsoever.

Let me explain what I mean. A segregated district or community is a community in which people live, but outsiders control the politics and the economy of that community. They never refer to the white section as a segregated community. It's the all-Negro section that's a segregated community. Why? The white man controls his own school, his own bank, his own economy, his own politics, his own everything, his own community; but he also controls yours. When you're under someone else's control, you're segregated. They'll always give you the lowest or the worst that there is to offer, but it doesn't mean you're segregated just because you have your own. You've got to control your own. Just like the white man has control of his, you need to control yours.

You know the best way to get rid of segregation? The white man is more afraid of separation than he is of integration. Segregation means that he puts you away from him, but not far enough for you to be out of his jurisdiction; separation means you're gone. And the white man will integrate faster than he'll let you separate. So we will work with you against the segregated school system because it's criminal, because it is absolutely destructive, in every way imaginable, to the minds of the children who have to be exposed to that type of crippling education.

Last but not least, I must say this concerning the great controversy over rifles and shotguns. The only thing that I've ever said is that in areas where the government has proven itself either unwilling or unable to defend the lives and the property of Negroes, it's time for Negroes to defend themselves. Article number two of the constitutional amendments provides you and me the right to own a rifle or a shotgun. It is constitutionally legal to own a shotgun or a rifle. This doesn't mean you're going to get a rifle and form battalions and go out looking for white folks, although you'd be within your rights -- I mean, you'd be justified; but that would be illegal and we don't do anything illegal. If the white man doesn't want the black man buying rifles and shotguns, then let the government do its job.

That's all. And don't let the white man come to you and ask you what you think about what Malcolm says -- why, you old Uncle Tom. He would never ask you if he thought you were going to say, "Amen!" No, he is making a Tom out of you." So, this doesn't mean forming rifle clubs and going out looking for people, but it is time, in 1964, if you are a man, to let that man know. If he's not going to do his job in running the government and providing you and me with the protection that our taxes are supposed to be for, since he spends all those billions for his defense budget, he certainly can't begrudge you and me spending $12 or $15 for a single-shot, or double-action. I hope you understand. Don't go out shooting people, but any time -- brothers and sisters, and especially the men in this audience; some of you wearing Congressional Medals of Honor, with shoulders this wide, chests this big, muscles that big -- any time you and I sit around and read where they bomb a church and murder in cold blood, not some grownups, but four little girls while they were praying to the same God the white man taught them to pray to, and you and I see the government go down and can't find who did it.

Why, this man -- he can find Eichmann hiding down in Argentina somewhere. Let two or three American soldiers, who are minding somebody else's business way over in South Vietnam, get killed, and he'll send battleships, sticking his nose in their business. He wanted to send troops down to Cuba and make them have what he calls free elections -- this old cracker who doesn't have free elections in his own country.

No, if you never see me another time in your life, if I die in the morning, I'll die saying one thing: the ballot or the bullet, the ballot or the bullet.

If a Negro in 1964 has to sit around and wait for some cracker senator to filibuster when it comes to the rights of black people, why, you and I should hang our heads in shame. You talk about a march on Washington in 1963, you haven't seen anything. There's some more going down in '64.

And this time they're not going like they went last year. They're not going singing ''We Shall Overcome." They're not going with white friends. They're not going with placards already painted for them. They're not going with round-trip tickets. They're going with one way tickets. And if they don't want that non-nonviolent army going down there, tell them to bring the filibuster to a halt.

The black nationalists aren't going to wait. Lyndon B. Johnson is the head of the Democratic Party. If he's for civil rights, let him go into the Senate next week and declare himself. Let him go in there right now and declare himself. Let him go in there and denounce the Southern branch of his party. Let him go in there right now and take a moral stand -- right now, not later. Tell him, don't wait until election time. If he waits too long, brothers and sisters, he will be responsible for letting a condition develop in this country which will create a climate that will bring seeds up out of the ground with vegetation on the end of them looking like something these people never dreamed of. In 1964, it's the ballot or the bullet.

Thank you.

I like this speech because he is talking about the samething as Martin Luther King Jr. but he thought that the black's and the white's should be separated into different states.