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Journal articles on the topic 'King Movement'

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Published: 4 June 2021

Last updated: 7 February 2022

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1

LING, PETER J. "Does the Movement Need a King?" Journal of American Studies 50, no. 2 (March 31, 2016): 465–70. http://dx.doi.org/10.1017/s0021875816000013.

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Not every book sent for review comes with two pages of endorsements from the great and the good. Stokely is accompanied by glowing approval from such familiar names as Henry Louis Gates, Cornel West, Robin D. G. Kelley, Michael Eric Dyson, Gerald Horne, Charles Oglethorpe, and David Levering Lewis. Even without the para-textual apparatus to guide one's judgement, however, there is enough in this biography of Stokely Carmichael for any scholar of the civil rights movement to relish. This may not be the “definitive biography” that John Stauffer declares it to be, but it is indisputably important. In essence, Joseph argues that Stokely is the missing panel in a triptych of heroes, flanked on either side by the already canonized Malcolm X and Martin Luther King. In key respects, he insists, Stokely was the synthesis of Malcolm and Martin.

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2

KIRK, JOHN A. "Martin Luther King, Jr." Journal of American Studies 38, no. 2 (August 2004): 329–47. http://dx.doi.org/10.1017/s0021875804008461.

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Early histories of the civil rights movement that appeared prior to the 1980s were primarily biographies of Martin Luther King, Jr. Collectively, these works helped to create the familiar “Montgomery to Memphis” narrative framework for understanding the history of the civil rights movement in the United States. This narrative begins with King's rise to leadership during the 1955 Montgomery bus boycott in Alabama, and ends with his 1968 assassination in Memphis, Tennessee. Since the 1980s, a number of studies examining the civil rights movement at local and state levels have questioned the usefulness and accuracy of the King-centric Montgomery to Memphis narrative as the sole way of understanding the civil rights movement. These studies have made it clear that civil rights struggles already existed in many of the communities where King and the organization of which he was president, the Southern Christian Leadership Conference (SCLC), ran civil rights campaigns in the 1960s. Moreover, those struggles continued long after King and the SCLC had left those communities. Civil rights activism also thrived in many places that King and the SCLC never visited. As a result of these local and state studies, historians have increasingly framed the civil rights movement within the context of a much longer, ongoing struggle for black freedom and equality, unfolding throughout the twentieth century at local, state and national levels. More recently, a number of books have sought to place the civil rights movement within the larger context of international relations. As we approach the 50th anniversary of the Montgomery bus boycott next year, the event that launched King's movement leadership, it seems an appropriate point to return to the existing literature on King and to assess what has already been done, as well as to point to the gaps that still need to be filled, in what remains important field of study.

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3

Irving, T. B. "King Zumbi and the Male Movement in Brazil." American Journal of Islam and Society 9, no. 3 (October 1, 1992): 397–409. http://dx.doi.org/10.35632/ajis.v9i3.2577.

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Three great regions of America deserve a Muslim's attedon because oftheir Islamic past: Brazil in South America; the Caribbean, which scarcely hasbeen explored in this tespect; and the United States. Over 12 percent of theUnited States' population, and even more in the Caribbean, is of African origin,whereas Brazil has a similar or greater proportion of African descent.The enslavement and transportation of Africans to the New World continuedfor another three or four centuries after the region's indigenous Indianpopulations had either been killed off or driven into the plains and wooc1s.While knowledge of the original African Muslims in Notth America is vaguely acknowledged, teseatch is still required on the West Indies. Brazil's case,however, is clearer due to its proud history of the Palmares republic, whichalmost achieved its freedom in the seventeenth century, and the clearly Islamicnineteenth-century Male movement. As a postscript, the Canudos movement in 1897 also contained some Islamic features.In the Spanish colonies, the decline of the indigenous Indian populationsbegan quickly. To offset this development, Bartolome de Las Casas (1474-1566), Bishop of Chiapas, Mexico, suggested the importation of enslavedAfricans to the new colonies, whete they could then be converted to Christianity.Few persons have exercised such a baneful effect on society as thisman, who is often called the "Apostle of the Indies." However, othes knewhim as the "Enslaver of Africans," especially the Muslims, who he called"Moots." These facts of African slavery apply to almost all of the Atlanticcoast of the Americas, from Maryland and Virginia to Argentina, as well asto some countries along the Pacific coast such as Ecuador and Peru. If thisaspect of Muslim history and the Islamic heritage is to be preserved for humanhistory, we need to devote more study to it.This tragedy began in the sixteenth century and, after mote than four hundredyears, its effects are still apparent. If those Africans caught and sold intoslavery were educated, as many of them were, they were generally Muslimsand wrote in Arabic. Thus, many educated and literate slaves kept the recordsfor their sometimes illiterate plantation masters, who often could not read ormake any mathematical calculations, let alone handle formal bookkeeping.In 1532, the first permanent European settlement was established in Brazil,a country which since that date has never been wholly cut off from WestAfrica: even today trade is carried on with the Guinea coast. Yoruba influencefrom Nigeria and Benin has been almost as pervasive in some regions of ...

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4

Carlsson, Chris. "King of the Road." Boom 1, no. 3 (2011): 80–87. http://dx.doi.org/10.1525/boom.2011.1.3.80.

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The bicycle was at the heart of a strong citizens' movement for Good Roads in the nineteenth century. By the end of the twentieth century, it had re-emerged as a signifier for a new, ecologically based urban radicalism. Critical Mass bike rides, starting in San Francisco in 1992, spread throughout the world and anchored a new renaissance of bicycling and bicycling politics.

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5

hyangbae Lee. "The Aftermath of King Sejo's Usurpation and the Meaning of Restoration Movement for King Danjong." DONG-BANG KOREAN CHINESE LIEARATURE ll, no. 32 (June 2007): 97–129. http://dx.doi.org/10.17293/dbkcls.2007..32.97.

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6

Boneham, John. "The Oxford Movement, Marriage and Domestic Life: John Keble, Isaac Williams and Edward King." Studies in Church History 50 (2014): 366–77. http://dx.doi.org/10.1017/s0424208400001844.

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While a number of studies have highlighted the theological and social importance of the household in nineteenth-century Protestant Britain, the significance of domestic life for the leaders of the Oxford, or Tractarian, Movement remains almost completely unexplored. In a sense this is unsurprising, since the movement, which began in the 1830s, emphasized the importance of recalling the Church of England to its pre-Reformation heritage and consequently tended to stress the spiritual value of celibacy and asceticism. Whilst B.W. Young has highlighted the importance of celibacy for John Henry Newman, the movement’s main figurehead until his conversion to Roman Catholicism in 1845, and other works have reflected upon the Tractarian emphasis on celibacy and tried to explain its origins, historians of the Oxford Movement have paid very little attention to the Tractarian attitude towards marriage and domestic life.

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7

Evans, Curtis J. "White Evangelical Protestant Responses to the Civil Rights Movement." Harvard Theological Review 102, no. 2 (April 2009): 245–73. http://dx.doi.org/10.1017/s0017816009000765.

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In his first book, Stride Toward Freedom (1958), Martin Luther King, Jr. reflected on the future struggle of African Americans after their successful Montgomery bus boycott. Among the “forces of good,” King saw the indispensable assistance of the federal government, cautioning critics and sympathizers that though government action was “not the whole answer,” it was an “important partial answer.”1 King was addressing one of the most common criticisms of black activism for civil rights. White conservative Protestants, in the South and North, insisted that race relations would worsen because agitation would only stoke the fears and hatreds of whites and that government action on behalf of blacks was only a form of coercion. King rejected this reasoning by noting that “morals cannot be legislated, but behavior can be regulated.” He argued that it was true, for example, that laws could never make employers love their black employees, but they could prevent them from refusing to hire blacks because of their skin color. King conceded that society ultimately must depend on “religion and education to alter the errors of the heart and mind,” but he emphatically argued that “it is an immoral act to compel a man to accept injustice until another man's heart is straight.”2 He added that the law was a form of education in that it instructed citizens about what society regarded as right and appropriate. King asserted that in any case the “habits if not the hearts of people have been and are being altered every day by federal action” and that it would be wrong to undervalue the efficacy and force of law in altering human behavior and social patterns.

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8

Fairclough, Adam, and Martin Oppenheimer. "The Sit-In Movement of 1960. Martin Luther King. Jr., and the Civil Rights Movement." Journal of Southern History 57, no. 4 (November 1991): 769. http://dx.doi.org/10.2307/2210645.

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9

Naeher, Robert J. "Storm King and the Birth of the Modern Environmental Movement." New York History 94, no. 1-2 (2013): 141. http://dx.doi.org/10.2307/newyorkhist.94.1-2.141.

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10

Cook, Vaneesa. "Martin Luther King, Jr., and the Long Social Gospel Movement." Religion and American Culture: A Journal of Interpretation 26, no. 1 (2016): 74–100. http://dx.doi.org/10.1525/rac.2016.26.1.74.

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AbstractHistorians have posited several theories in an attempt to explain what many regard as Martin Luther King, Jr.'s radical departure, in the late 1960's, from his earlier, liberal framing of civil rights reform. Rather than view his increasingly critical statements against the Vietnam War and the liberal establishment as evidence of a fundamental change in his thinking, a number of scholars have braided the continuity of King's thought within frameworks of democratic socialism and the long civil rights movement, respectively. King's lifelong struggle for racial justice in America, they argue, was rife with broader and more radical implications than that of a national campaign for political inclusion. His message was global, and it was revolutionary. However, when depicting him exclusively in the context of black radicals during “the long civil rights movement,“ or the labor movement, these scholars have a tendency to downplay the most fundamental component of King's activism - his religion. More so than he referenced the brave black leaders of previous civil rights campaigns, King drew upon the writings and ideas of social gospel thinkers, such as Walter Rauschenbusch and Reinhold Niebuhr. By analyzing King within the context of “the long social gospel movement” in addition to “the long civil rights movement,” we can explain his radical social mission in terms of race and class, but without marginalizing the Christian values at the core of his calling.

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11

Kiss, Farkas Gábor. "Konrad Celtis, King Matthias, and the academic movement in Hungary." Hungarian Studies 32, no. 1 (June 2018): 37–50. http://dx.doi.org/10.1556/044.2018.32.1.3.

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12

Lischer, Richard. "The Word That Moves: The Preaching of Martin Luther King, Jr." Theology Today 46, no. 2 (July 1989): 169–82. http://dx.doi.org/10.1177/004057368904600206.

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“The beautiful thing about Movement preaching was that every sermon presented the possibility of a focused response. Because every sermon was an expression of God's solidarity with the Movement, there was always something its hearers could do, hope, or suffer in harmony with this new Way God had unleashed in the South.”

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13

Ferguson, Jenanne. "Movement and Transformation." Sibirica 19, no. 2 (June 1, 2020): v—vi. http://dx.doi.org/10.3167/sib.2020.190201.

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This is my first full issue as the new editor of Sibirica, and I want to provide a brief overview of my previous involvement with the journal. I am a linguistic and sociocultural anthropologist who works primarily in the Sakha Republic (Yakutia) on issues related to language maintenance, language practices, urbanization, and verbal art. I have been working with Sibirica in some capacity for the past ten years, beginning as a graduate student assistant to editors Alexander King and then John Ziker. I then joined the group of associate editors in 2014 after I completed my PhD. I will strive to continue the legacies of my predecessors who have grown this journal to what it is today by supporting and developing its strong, multidisciplinary focus.

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14

Honey, Michael, Brian Ward, and Tony Badger. "The Making of Martin Luther King and the Civil Rights Movement." Journal of Southern History 64, no. 4 (November 1998): 782. http://dx.doi.org/10.2307/2587575.

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15

Meijl, Toon. "The Maori king movement; Unity and diversity in past and present." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 149, no. 4 (1993): 673–89. http://dx.doi.org/10.1163/22134379-90003108.

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16

Joseph, Peniel E. "The Black Power Movement, Democracy, and America in the King Years." American Historical Review 114, no. 4 (October 2009): 1001–16. http://dx.doi.org/10.1086/ahr.114.4.1001.

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17

Willie, Charles Vert, and Jayminn Sulir Sanford. "Martin Luther King, Jr., the Civil Rights Movement, and Educational Reform." Educational Policy 5, no. 1 (March 1991): 29–43. http://dx.doi.org/10.1177/0895904891005001003.

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18

Braccini, Matias, Michael F. O’Neill, Anthony J. Courtney, George M. Leigh, Alex B. Campbell, Steven S. Montgomery, and A. J. Prosser. "Quantifying northward movement rates of eastern king prawns along eastern Australia." Marine Biology 159, no. 10 (July 12, 2012): 2127–36. http://dx.doi.org/10.1007/s00227-012-1999-1.

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19

Silva, Inês, Matthew Crane, Pongthep Suwanwaree, Colin Strine, and Matt Goode. "Using dynamic Brownian Bridge Movement Models to identify home range size and movement patterns in king cobras." PLOS ONE 13, no. 9 (September 18, 2018): e0203449. http://dx.doi.org/10.1371/journal.pone.0203449.

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20

Nørgaard, Anne Engelst. "”Hvoraf kommer det, at vi alle ere saa demokratiske som vi ere?” - Demokratisk-monarkiske bondevenner i den danske grundlovskamp." Slagmark - Tidsskrift for idéhistorie, no. 69 (March 9, 2018): 71–88. http://dx.doi.org/10.7146/sl.v0i69.104323.

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The article studies the rhetoric of ’Bondevennernes Selskab’, an organized peasant movement, in the constitutional battle of 1848-49. Through an analysis of speeches held on the constitutional assembly by members of the peasant movement, the article concludes that the movement’s call for democracy was supported with a rhetoric that used the absolutist king as a legitimizing figure. Through the principle of popular sovereignty, the concept of democracy was connected to the concept of ‘people’ and ideas of a strong monarch. This rhetoric was used to legitimize the status of the peasant movement as speaking on behalf of the people and in claiming political agency for the peasantry.

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21

Glaister, JP, T. Lau, and VC McDonall. "Growth and migration of tagged eastern Australian king prawns, Penaeus plebejus Hess." Marine and Freshwater Research 38, no. 2 (1987): 225. http://dx.doi.org/10.1071/mf9870225.

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Growth rates and migration of P. plebejus were investigated by a series of tagging experiments. Growth records of 157 recaptured, streamer-tagged prawns from 2450 releases were analysed for estimates of von Bertalanffy growth parameters by Fabens method. The size-age relationship differed between sexes with males attaining only 75% of the maximum size of female prawns. There was no appreciable size-related mortality of tagged individuals. Recaptured tagged prawns confirmed the previously determined northerly movement and showed little movement toward deeper water off New South Wales. Once past the easternmost point of the continent dispersal into a range of depths occurred. There was no apparent relationship between rates of movement and size, suggesting that fluctuations in the intensity of the East Australian Current were responsible for variations in these rates. Based on the results of this and other tagging studies, a two-substock hypothesis, defined by the origins of the bulk of recruits, is postulated.

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22

Grimshaw, William, and James R. Ralph. "Northern Protest: Martin Luther King, Jr., Chicago, and the Civil Rights Movement." Journal of American History 81, no. 4 (March 1995): 1836. http://dx.doi.org/10.2307/2081855.

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23

Arnold, Joseph L., and James R. Ralph. "Northern Protest: Martin Luther King, Jr. Chicago, and the Civil Rights Movement." American Historical Review 100, no. 1 (February 1995): 260. http://dx.doi.org/10.2307/2168167.

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Fuke, Richard Paul, and James R. Ralph,. "Northern Protest: Martin Luther King Jr., Chicago, and the Civil Rights Movement." Labour / Le Travail 37 (1996): 334. http://dx.doi.org/10.2307/25144067.

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25

Corina, John Grenville. "William King (1786–1865): Physician and Father of the Co-Operative Movement." Journal of Medical Biography 2, no. 3 (August 1994): 168–76. http://dx.doi.org/10.1177/096777209400200309.

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26

Jamieson, Duncan R. "Northern Protest: Martin Luther King, Jr., Chicago and the Civil Rights Movement." History: Reviews of New Books 22, no. 4 (June 1994): 158. http://dx.doi.org/10.1080/03612759.1994.9949060.

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27

Schiller, Reuel. "Mourning King: The Civil Rights Movement and the Fight for Economic Justice." New Labor Forum 27, no. 2 (April 6, 2018): 12–20. http://dx.doi.org/10.1177/1095796018766357.

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28

Jevon, Graham. "Britain and Jordan: Imperial Strategy, King Abdullah I and the Zionist Movement." Journal of Imperial and Commonwealth History 42, no. 2 (March 15, 2014): 352–55. http://dx.doi.org/10.1080/03086534.2014.912416.

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29

AlSwaiti, Fadi Y., Robert Mayo, and Jawad A. Bajwa. "The Parkinson's Disease and Movement Disorders Program at King Fahad Medical City." Perspectives on Global Issues in Communication Sciences and Related Disorders 5, no. 1 (June 2015): 33–40. http://dx.doi.org/10.1044/gics5.1.33.

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This paper chronicles the initiation and development of the Parkinson's disease and movement disorders program under the umbrella of the National Neuroscience Institute at King Fahad Medical City in Saudi Arabia. It discusses the methodology and philosophy behind achieving optimal care based on available resources, cultural considerations, and evidence-based practices. Currently, the program is the first in the country to provide comprehensive medical and rehabilitative services for patients suffering from Parkinson's disease and other movement disorders, setting high standards and establishing foundations for research and regional awareness.

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30

Côté, Steeve D., and Gérard Dewasmes. "Do sleeping king penguins influence the movement of conspecifics through a colony?" Polar Biology 22, no. 1 (June 24, 1999): 13–16. http://dx.doi.org/10.1007/s003000050385.

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31

Dew, C. Braxton. "Behavioral Ecology of Podding Red King Crab, Paralithodes camtschatica." Canadian Journal of Fisheries and Aquatic Sciences 47, no. 10 (October 1, 1990): 1944–58. http://dx.doi.org/10.1139/f90-219.

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Diel activity cycles and foraging dynamics for two pods of 500–800 juvenile red king crab, Paralithodes camtschatica, were monitored for 196 d. (Nov. 1987–June 1988) and 148 d. (Oct. 1988–Feb. 1989) in Womans Bay, Kodiak, Alaska, using SCUBA. Nocturnal foraging and homing behavior of podding red king crab were documented for the first time. Variation in time of pod dispersal into a nightly foraging aggregation was explained (R2 = 0.72) by changes in water temperature, crab weight, and time of sunset. A trend of increased foraging time and movement to deeper, cooler water was apparent after mid-April, as water temperatures reached 4 °C and began a sustained summer increase. Molting occurred only at night, and seasonal variations in molting rate were estimated using molting probability models based on length-frequency distributions. Average pod movement was counter to the direction of strongest water currents, and homing behavior suggested some affinity for a low-light environment in man-made niches. Items most frequently eaten were sea stars (Evasterias troschelii) and macrophytes (Laminaria sp. and Ulva sp.). I discuss the inception of podding as a discontinuity in behavior, perhaps reflecting a break in the fractal continuum of niche availability within red king crab habitat.

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32

Alexander, Jeffrey C. "Seizing the Stage: Social Performances from Mao Zedong to Martin Luther King Jr., and Black Lives Matter Today." TDR/The Drama Review 61, no. 1 (March 2017): 14–42. http://dx.doi.org/10.1162/dram_a_00620.

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It is possible to look at radical social movements from the perspective of social performance theory; though, being wedded to nonsymbolic and realist methods, few contemporary social scientists would agree. Despite their immensely practical goals, the success of both Chinese Communists and American civil rights protesters depended on achieving performative power, all in the service of dramatically connecting with their audiences. The same can be said for the Black Lives Matter movement.

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33

Glennon, Robert Jerome. "The Role of Law in the Civil Rights Movement: The Montgomery Bus Boycott, 1955–1957." Law and History Review 9, no. 1 (1991): 59–112. http://dx.doi.org/10.2307/743660.

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Accompanying the national move to create a holiday honoring Martin Luther King, Jr., and the commemoration of anniversaries of important episodes in the modern civil rights movement, has come a welcome literature by historians, political scientists, sociologists, journalists, and movement participants analyzing and interpreting the movement. Considerable attention has naturally focused on the Montgomery bus boycott that signaled the start of the modern civil rights movement in December, 1955, when Rosa Parks refused to go to the back of the bus. These recent works have reaffirmed the traditional interpretation of the boycott: Led by Martin Luther King, Jr., and sustained by the sacrifices of the thousands who refrained from using public buses, the boycott proved that, by acting collectively, an African-American community could demand and obtain an end to segregation. The technique of nonviolent resistance to oppression, it is said, successfully integrated Montgomery buses.

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34

McClish, Glen. "The Instrumental and Constitutive Rhetoric of Martin Luther King Jr. and Frederick Douglass." Rhetorica 33, no. 1 (2015): 34–70. http://dx.doi.org/10.1525/rh.2015.33.1.34.

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This study of the instrumental and constitutive rhetoric of Martin Luther King Jr.'s “Letter from Birmingham Jail” (1963) and Frederick Douglass's “Introduction” to The Reason Why the Colored American is not in the World's Columbian Exposition: The Afro-American's Contribution to Columbian Literature (1893) explores both the striking similarities between the rhetorical characteristics of the texts and their contrasting receptions. Whereas King's “Letter” took advantage of the powerful zeitgeist of the Civil Rights Movement, Douglass's “Introduction” was stymied by the oppressive climate of the late-nineteenth century, including the conservative self-help movement that dominated African American's responses to discrimination and opportunity.

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35

Birch, Ian. "Baptists, Fifth Monarchists, and the Reign of King Jesus." Perichoresis 16, no. 4 (December 1, 2018): 19–34. http://dx.doi.org/10.2478/perc-2018-0021.

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Abstract This article outlines the rise of the Fifth Monarchists, a religiously inspired and politically motivated movement which came to prominence in the 1650s and believed the execution of Charles I cleared the way for King Jesus to return and reign with the saints from the throne of England. The imminent establishment of the Kingdom of Christ on earth was of great interest to Baptists, some of whom were initially drawn to the Fifth Monarchy cause because Fifth Monarchy theology provided a political route to a reformed society in England. While Baptists in the 1650s greatly desired to advance the cause of King Jesus the increasingly revolutionary methods employed by the Fifth Monarchists were at odds with their understanding of the spiritual nature of Christ’s kingdom, thus exposing differences in their respective eschatologies. Finally, observing the ambitious zeal of the Fifth Monarchist programme Baptists disavowed the anarchic revolutionary approach and distanced themselves from the movement. This breach, regarded as apostasy by the Fifth Monarchists, came at a fortunate time for the Baptist cause before the revolution was stamped out and the leaders arrested. The rise and fall of the Fifth Monarchists, however, helped Baptists to clarify the nature and methods of their approach to establishing the kingdom of Christ among the saints on earth, and is therefore worthy of consideration for those wishing to understand the beginning of the Baptists in England and the nature of apocalyptic during the interregnum.

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36

Lloyd-Jones, Luke R., You-Gan Wang, Anthony J. Courtney, Andrew J. Prosser, and Steven S. Montgomery. "Latitudinal and seasonal effects on growth of the Australian eastern king prawn (Melicertus plebejus)." Canadian Journal of Fisheries and Aquatic Sciences 69, no. 9 (September 2012): 1525–38. http://dx.doi.org/10.1139/f2012-072.

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The growth of the Australian eastern king prawn ( Melicertus plebejus ) is understood in greater detail by quantifying the latitudinal effect. The latitudinal effect is the change in the species’ growth rate during migration. Mark–recapture data (N = 1635, latitude 22.21°S–34.00°S) presents northerly movement of the eastern king prawn, with New South Wales prawns showing substantial average movement of 140 km (standard deviation: 176 km) north. A generalized von Bertalanffy growth model framework is used to incorporate the latitudinal effect together with the canonical seasonal effect. Applying this method to eastern king prawn mark–recapture data guarantees consistent estimates for the latitudinal and seasonal effects. For M. plebejus, it was found that growth rate peaks on 25 and 29 January for males and females, respectively; is at a minimum on 27 and 31 July, respectively; and that the shape parameter, k (per year), changes by –0.0236 and –0.0556 every 1 degree of latitude south increase for males and females, respectively.

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37

Chenoweth, Erica. "A Discussion of Gospel of Freedom: Martin Luther King, Jr.'s Letter from Birmingham Jail and the Struggle that Changed a Nation By Jonathan Rieder." Perspectives on Politics 12, no. 3 (September 2014): 716–17. http://dx.doi.org/10.1017/s1537592714001789.

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The U.S. civil rights movement was perhaps the most politically and symbolically important American social movement of the 20th century. And Reverend Martin Luther King, Jr.’s “Letter from Birmingham Jail” was a central text of the movement, and arguably one of the most important political texts of the century. Jonathan Rieder’s Gospel of Freedom: Martin Luther King, Jr.’s Letter from Birmingham Jail and the Struggle That Changed a Nation offers a rich and sustained account of the role of King’s letter as a contribution to thinking about race and politics, religion and politics, civil disobedience, political ethics, and the struggle for social justice. This symposium brings together a range of political scientists to comment on Rieder’s book and on the importance of King’s “Letter” more generally, as a contribution both to U.S. political discourse and to political theory.

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38

Whitlinger, Claire, and Joe Fretwell. "Political Assassination and Social Movement Outcomes: Martin Luther King and the Memphis Sanitation Workers’ Strike." Sociological Perspectives 62, no. 4 (May 14, 2019): 455–74. http://dx.doi.org/10.1177/0731121419842116.

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Despite a growing literature on social movement leadership, few studies consider how assassination shapes movement trajectories. Using event structure analysis, this study examines whether and how the assassination of Martin Luther King Jr. propelled the struggling Sanitation Workers’ Campaign to success. It finds that King’s assassination can be understood as a “turning point” in the Memphis Sanitation Workers’ Strike and distills four mechanisms connecting King’s assassination to the strike’s ultimate outcome: the assassination precipitated some repressive local policies while diminishing others; evoked moral outrage, further mobilizing sympathetic third parties and enhancing external resources; intensified economic and reputational concerns, provoking pressure from the local business community on local political authorities; and provided access to federal resources, enabling local political actors to “save face.” These findings extend previous research on assassinations’ outcomes, finding that external factors are, indeed, salient, significantly shaping movement trajectories in the aftermath of political assassinations of charismatic leaders.

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39

Yachoulti, Mohammed. "Moroccan Women’s Movement Effective Agency in the Aftermaths of the Arab Spring." Feminist Research 4, no. 1 (July 3, 2020): 18–27. http://dx.doi.org/10.21523/gcj2.190101021.

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Before the constitutional reforms of 2011 in Morocco, women’s movement in Morocco has - in many cases - stepped over the assumed democratically elected institutions and resorted directly to the king, to instigate reforms and change laws to attain its objectives. This has resulted in the reinforcement of the existing system of government and contributed to trivializing activism in Morocco. The 2011 political atmosphere and constitutional reforms have offered a momentum for women’s movement to thrive and reemerge as a powerful actor with more rights and significant roles in the political arena. In this regard, this paper aims to explain how women’s movement organization have become very efficient in actions namely after the new progressive provisions of the 2011 constitution. To achieve this, the paper uses a comparative approach to women’s movement activism in Morocco before and after 2011 constitutional reforms. It makes use of my doctorate research findings (2012) on women’s movement in Morocco, and on following the movement’s mobilizations during and after Arab spring on the ground and through media.

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Dickerson, Dennis C. "African American Religious Intellectuals and the Theological Foundations of the Civil Rights Movement, 1930–55." Church History 74, no. 2 (June 2005): 217–35. http://dx.doi.org/10.1017/s0009640700110212.

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Among the innumerable warriors against legalized racial segregation and discrimination in American society, the iconic Martin Luther King, Jr. emerged as a principal spokesman and symbol of the black freedom struggle. The many marches that he led and the crucial acts of civil disobedience that he spurred during the 1950s and 1960s established him and the Southern Christian Leadership Conference as rallying points for civil rights activities in several areas in the American South. King's charisma among African Americans drew from his sermonic rhetoric and its resonance with black audiences. Brad R. Braxton, a scholar of homiletics, observed that King as a black preacher “made the kinds of interpretive moves that historically have been associated with African American Christianity and preaching.” Braxton adds that “for King Scripture was a storybook whose value resided not so much in the historical reconstruction or accuracy of the story in the text, but rather in the evocative images, in the persuasive, encouraging anecdotes of the audacious overcoming of opposition, and in its principles about the sacredness of the human person.” Hence, King's use of this hermeneutical technique with scriptural texts validated him as a spokesman for African Americans. On a spectrum stretching from unlettered slave exhorters in the nineteenth century to sophisticated pulpiteers in the twentieth century, King stood as a quintessential black preacher, prophet, and jeremiad “speaking truth to power” and bringing deliverance to the disinherited.

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Tewkesbury, Paul. "Rereading Cain, Abel, and Martin Luther King Jr in Charles Johnson’s Dreamer." Literature and Theology 34, no. 3 (August 2, 2020): 263–80. http://dx.doi.org/10.1093/litthe/fraa012.

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Abstract Charles Johnson sets his 1998 novel Dreamer during the Chicago Freedom Movement that Martin Luther King Jr led in 1966. Alongside his fictionalised King character, Johnson imagines a doppelganger, Chaym Smith. Johnson develops the story of Chaym and King by evoking the biblical story of Cain and Abel. The hatred, violence, and injustice that are inherent in the Bible story of the two brothers contrast sharply with the love, nonviolence, and justice that are paramount to the historical King’s theology, and the surprising juxtaposition forces readers to reappraise what they think they already know about both the biblical Cain and the historical King.

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FLEMING, DANIEL T. "“A Day On, Not a Day Off”: Transforming Martin Luther King Day (1993–1999)." Journal of American Studies 54, no. 5 (October 24, 2019): 951–80. http://dx.doi.org/10.1017/s0021875819001464.

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Inspired by Martin Luther King's “Drum Major Instinct” sermon, President Bill Clinton signed the King Holiday and Service Act of 1994 and transformed the King holiday into a day of service. By linking the holiday to his community service initiatives, Clinton, and Coretta Scott King, encouraged Americans to continue King's work by helping America's poor through racially integrated service activities. Since the inaugural 1986 holiday, scholars have claimed that King Day abets amnesia more than it encourages remembrance; however, this reform illustrates that the holiday is an evolving and dynamic form of history that can be used to continue the work of the civil rights movement.

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Staley, Jeffrey. "Cinematic Approach to Teaching the Synoptic Problem." Bulletin for the Study of Religion 42, no. 4 (November 13, 2013): 37–43. http://dx.doi.org/10.1558/bsor.v42i4.37.

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For ten years I taught an undergraduate Theology course called “Hollywood Jesus.” This essay is an outgrowth of that course, and is based on a research topic that I often had students explore in papers. Utilizing the first two miracles in the first three Hollywood Jesus movies (Cecil B. DeMille’s The King of Kings (1927), Nicholas Ray’s King of Kings (1961), and George Stevens’s The Greatest Story Ever Told (1965) this essay argues that these three Hollywood Jesus films are nearly as closely intertwined as the Synoptic Gospels themselves. Viewing these films in conversation with each other can raise students’ awareness of how the Synoptic Gospels themselves might be inter-related, and how they might be reshaping their sources for changing circumstances. My thesis, in part, is that the changing location of the films’ miracle stories reveals an increasing movement in American culture towards a privatization of religious experience—one that moves from the public arena, to the home and “the church.” While the gospels themselves do not exhibit this same movement, nevertheless, careful attention to the different gospel texts reveals comparable socio-political and theological changes. For students, “seeing” the similarities and differences in the cinematic representations can turn into “believing” that similar strategies might be at work in ancient written texts like the gospels.

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Platt, Gerald M., and Rhys H. Williams. "Ideological Language and Social Movement Mobilization: A Sociolinguistic Analysis of Segregationists' Ideologies." Sociological Theory 20, no. 3 (November 2002): 328–59. http://dx.doi.org/10.1111/1467-9558.00167.

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The current “cultural turn” in the study of social movements has produced a number of concepts formulating the cultural-symbolic dimension of collective actions. This proliferation, however, has resulted in some confusion about which cultural-symbolic concept is best applied to understanding cultural processes involved in social movements. We articulate a new definition of ideology that makes it an empirically useful concept to the study of social-movement mobilization. It is also formulated as autonomous of concepts such as culture and hegemony and of other cultural-symbolic concepts presently used in the movement literature to explain participant mobilization. We demonstrate the usefulness of our ideology concept by analyzing letters written to Martin Luther King, Jr. from segregationists opposed to the integration of American society. The analysis indicates that the letter writers particularized segregationist culture, creating ideologies that fit their structural, cultural, and immediate circumstances, and that the ideologies they constructed thereby acted to mobilize their countermovement participation. The particularizing resulted in four differentiated ideological versions of segregationist culture. The empirically acquired variety of ideological versions is inconsistent with the role attributed to cultural-symbolic concepts in the social-movement literature and requires theoretical clarification. We conclude with a discussion of the theoretical implications for social-movement theory of the variety of segregationist ideologies.

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Witte, Els. "De Belgische orangistische adel I. De zuidelijke adel in het Verenigd Koninkrijk der Nederlanden (1815-1830)." Virtus | Journal of Nobility Studies 25 (December 31, 2018): 79. http://dx.doi.org/10.21827/5c07c4a31ceae.

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When William I of Orange-Nassau became King of the Netherlands (1814-1815), he was fully aware of the influence of the rich, landowning aristocracy in the southern part of the Netherlands and tried hard to have this group on his side. A minority was opposed to the King’s politics, that favoured a more secular society. The majority appreciated that he privileged the aristocracy at his court and gave it considerable influence in the political and administrative elite. Whereas noble opponents joined the Belgian revolution of 1830, loyalists remained faithful to the King and became members of the counter-revolutionary Orangist movement. Some only sympathized, but others were very active members as leaders of brigades or belonging to the core of the movement. In 1839 the Treaty of the 24 Articles was signed by Belgium and the Netherlands. A number of Orangist aristocrats, then, left the movement. Others persisted and waited until the end of the 1840s, when the political movement was neutralized and only a nostalgic cult in remembrance of the lost kingdom survived in some aristocratic families.

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Witte, Els. "De Belgische orangistische adel, deel II. De rol van de adel in het Belgisch orangisme (1830-1850)." Virtus | Journal of Nobility Studies 26 (December 31, 2019): 93–117. http://dx.doi.org/10.21827/5e021047bb2b0.

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When William I of Orange-Nassau became King of the Netherlands (1814-1815), he was fully aware of the influence of the rich, landowning aristocracy in the southern part of the Netherlands and tried hard to have this group on his side. A minority was opposed to the King’s politics, which favoured a more secular society. The majority appreciated that he privileged the aristocracy at his court and gave it considerable influence in the political and administrative elite. Whereas noble opponents joined the Belgian revolution of 1830, loyalists remained faithful to the King and became members of the counter-revolutionary Orangist movement. Some only sympathized, but others were very active members as leaders of brigades or belonging to the core of the movement. In 1839 the Treaty of the 24 Articles was signed by Belgium and the Netherlands. A number of Orangist aristocrats, then, left the movement. Others persisted and waited until the end of the 1840s, when the political movement was neutralized and only a nostalgic cult in remembrance of the lost kingdom survived in some aristocratic families.

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Kowalska, Joanna Regina. "Władysław Dziadoń, the Kraków ‘King of Shoes’." Costume 53, no. 1 (March 2019): 67–91. http://dx.doi.org/10.3366/cost.2019.0096.

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The Kraków shoemaker Władysław Dziadoń was called the king of shoes among citizens of Kraków. He worked in shoemaking between the years 1920 and 1955. His dream was to create a company of comparable significance to the Czechoslovakian Bata shoe company. During the years of the German occupation in the Second World War, he provided support to the resistance movement, without giving up the business of producing shoes. While he was hopeful that after the war he would be able to realize his dreams and aspirations, the conditions of a totalitarian state and the communist economy meant that these plans were never able to materialize. He was persecuted by the communist state, and in 1955 he had to close his shoe company. In the collections of the National Museum in Kraków there are thirty pairs of shoes made by his company, another three pairs are preserved in a private collection. This high-quality footwear is the only material legacy of Władysław Dziadoń's skills as a producer of shoes. This article illustrates the fate of a shoemaker and entrepreneur in the era of the German occupation (1939–1945) and Stalinism (1945–1955).

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Tolnay, Stewart E., and E. M. Beck. "Black Flight: Lethal Violence and the Great Migration, 1900–1930." Social Science History 14, no. 3 (1990): 347–70. http://dx.doi.org/10.1017/s0145553200020836.

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After decades of relative residential stability, southern blacks began migrating in striking numbers following the turn of the twentieth century. Reconstruction and Redemption saw a fair amount of short-distance movement as black tenant farmers exchanged one landlord for another in search of favorable financial arrangements. Some blacks moved across state lines, generally toward the Southwest, in pursuit of King Cotton and the livelihood it promised. However, these population movements pale in comparison with the massive migration of southern blacks during the first half of this century.

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Mehl, Katherine R., and Ray T. Alisauskas. "King Eider (Somateria Spectabilis) Brood Ecology: Correlates of Duckling Survival." Auk 124, no. 2 (April 1, 2007): 606–18. http://dx.doi.org/10.1093/auk/124.2.606.

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AbstractEvents during duckling growth can influence waterfowl population dynamics. To gain insight into King Eider (Somateria spectabilis) brood ecology, we monitored 111 and 46 individually marked ducklings from broods of 23 and 11 radiomarked King Eiders during 2000 and 2001, respectively. We used capture-mark-resight data to model apparent survival of King Eider ducklings and broods, and multistratum analysis to estimate probabilities of (1) movement among habitats and (2) apparent survival of ducklings that used various habitats. In addition, we recorded length of stay for 7 and 18 radiomarked females with failed nesting attempts during 2000 and 2001, respectively. Complete loss of individual broods accounted for 84% of all duckling mortality (106 of 126 mortalities), with most brood loss (74%; 17 of 23 broods lost) within the first two days after hatch. Estimated apparent survival of ducklings to 24 days of age was 0.10 (95% CI: 0.05 to 0.15). Apparent survival of broods was estimated to be 0.31 (95% CI: 0.13 to 0.50). Our data suggested an interaction between female size and hatch date, whereby larger females whose ducklings also hatched earlier raised more ducklings than either small females or those with ducklings that hatched later. Overland brood movements ≥1 km occurred in both years, and survival was greatest for ducklings on smaller ponds away from the central nesting area at Karrak Lake, Nunavut. Females that experienced nest failure and total brood loss left the study area earlier than females with surviving ducklings.Écologie d'élevage des couvées de Somateria spectabilis : Corrélations avec la survie des canetons

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Parsons, Anthony. "Collusion across the Jordan: King Abdullah, the Zionist movement, and the partition of Palestine." International Affairs 64, no. 4 (1988): 717. http://dx.doi.org/10.2307/2626138.

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