I’ve spent the last month working an internship in the Tuskegee University archives, mostly on an audio digitization project. We are working our way through a hoard of amazing reel-to-reel tapes from the history of the Institute and the local Freedom Movement in Tuskegee. Last week, I’m proud to say, we made our first major release: never-before-published audio recordings of historic 1957 and 1959 mass meetings of the Tuskegee Civic Association during the Tuskegee Boycott/Crusade for Citizenship, and a 1966 appearance by Muhammad Ali and Minister John Shabazz on the Tuskegee Institute campus. In the first of these recordings, you can hear newly released speeches by K. L. Buford, Fred Shuttlesworth, Ralph David Abernathy, and Martin Luther King Jr. at a critical moment in the Alabama Movement, which have not been heard again since they were first made 60 years ago:

Shared Article from Tuskegee University Archives

TCA #2 [July 2, 1957]: K.L. Buford, Fred Shuttlesworth, Ralph Da…

This audio recording preserves a historic July 2, 1957 mass meeting called by the Tuskegee Civic Association (TCA) in the second month of the Tuskegee…

archive.tuskegee.edu

This audio recording preserves a historic July 2, 1957 mass meeting called by the Tuskegee Civic Association (TCA) in the second month of the Tuskegee Boycott and Crusade for Citizenship. The main program includes a message from K. L. Buford, a local minister and activist in Tuskegee, and speeches of support by Fred Shuttlesworth, Ralph David Abernathy, and Dr. Martin Luther King, Jr. Devotions are delivered by E.G. Braxter, reports and remarks by C.G. Gomillion, President of the TCA, and the Financial Appeal by S. T. Martin. TCA called a mass meeting in response to Senate Bill 291, a bill sponsored by Macon County state senator and White Citizens’ Council leader Sam Engelhardt. SB 291 dramatically redrew the Tuskegee city limits, in order to gerrymander all but 5 registered black voters out of the city. At the moment of crisis, these historic speeches urged the community to “get in it,” and called for endurance and unity in the struggles to overturn SB 291 and to end second-class citizenship in Macon County. [press announcement]

• For a timeline overview of the first two years of the Tuskegee Crusade for Citizenship by Institute historian and Tuskegee civil rights activist Frank J. Toland, and a passionate speech in support of the movement by the Jackie Robinson (yeah, that Jackie Robinson), see our recording from TCA Meeting #103 (June 23, 1959).

• For our TCA Meetings, Speeches and Materials Collection, which will be growing as we continue to digitize the hundreds of meeting tapes in our archives, see the archives TCA Collection webpage.

• Here’s our full press announcement.

Shared Article from Tuskegee University

Tuskegee University Archives release historic audio recordings o…

In honor of Black History Month, the Tuskegee University Libraries are pleased to announce the following digitized audio files which will be made avai…

tuskegee.edu

Happy Ignore the Constitution Day. Hope you have some appropriate seasonal celebrations planned.

… Producing a copy of the Fugitive Slave Law, [Garrison] set fire to it, and it burst to ashes. Using an old and well-known phrase, he said, “And let all the people say, Amen”; and a unanimous cheer and shout of “Amen” burst from the vast audience. In like manner, Mr. Garrison burned the decision of Edward G. Loring in the [Fugitive Slave Act] case of Anthony Burns, and the late charge of Judge Benjamin R. Curtis to the United States Grand Jury in reference to the “treasonable” assault upon the Court House for the rescue of the fugitive–the multitude ratifying the fiery immolation with shouts of applause. Then holding up the U.S. Constitution, he branded it as the source and parent of all the other atrocities,–"a covenant with death, and an agreement with hell,"–and consumed it to ashes on the spot, exclaiming, “So perish all compromises with tyranny! And let all the people say, Amen!” A tremendous shout of “Amen!” went up to heaven in ratification of the deed, mingled with a few hisses and wrathful exclamations from some who were evidently in a rowdyish state of mind, but who were at once cowed by the popular feeling.

Campaign to reclaim plebes as a term of praise rather than an insult.

Of course people use plebe as an insult because our entire perspective on the ancient world is deeply deformed to favor the worldview of the ruling class and its pretensions to aristocracy, and hence we assume without much question the contempt that they constantly expressed for plebeians, and most of all for those plebeians who were self-conscious of their lower-class position and made it a basis for solidarity and disruptive action in the politics of the City.

But then, the fact is that like most “aristocracies,” the Patrician Order was little more than a worthless, parasitic, petulant band of thugs, extracting wealth from the rest of the population and from the imperial periphery. They looked down on the plebeians because plebeians worked for a living instead of beating a living out of slaves and endlessly crowing about the inviolable sacred honor of their system of military-extractive complex oligarchy and ludicrously rigged “elections.”^[1]

Patricians were pretty awful. Plebeians did what they could to get along with this regime, but when it got too bad, they had a habit of declaring a general strike, lighting off into the hills and saying “Oh yeah? Well, we’ll make our own Rome, with blackjack, and hookers,” and waiting until the patricians got sick enough of carrying their own hods that they begged the plebes to come back. That’s pretty rad.

Disdain for patricians. To hell with those dudes. Up the plebes.

1. ^[1]You could say, “Oh, the patrician order was morally very bad, but at least with their wealth they had culture, and refinement.” But this is actually an anachronistic view. If you look at the elite culture of the late Republic and the Empire, that had plenty of culture and learning in the midst of appalling cruelty, political sadism and moral callousness. But the ruling elite of the late Republic and the Empire were not mainly patricians; the political power (and most of the actual members) of the patrician order had mostly been wiped out in the last century of civil war. Cicero was a plebeian, Virgil was a plebeian, Ovid was a plebeian. If we go back to the older Republican Rome where the patrician order was a functioning political aristocracy, the great cultural achievements of Patrician Rome, as far as we know of them, basically consist of animal sacrifice, liturgical dance, usually involving some weird blood-play or little bundles of grain, the introduction of gladiatorial combat (around the time of the Punic Wars) and public killing of animals for entertainment, and a theater apparently consisting of a bunch of bad slapstick comedies translated or adapted or ripped off of Greek New Comedy plays. (Here, let me summarize 90% of Plautus for you: “Ha ha, look, there’s a slave, let’s beat him! Ha ha ha, that tricky slave, he dressed one character up so they’d look like another character, now everbody is confused!” This was **** comedy in the golden age of the Roman Republic.) Meanwhile elite figures like Cato the Censor spent their time denouncing modern conveniences, beating slaves, and actively trying to combat the spread of Greek learning and culture.↩