EQUALITY ARCHIVES

Mississippi: A March Resurrects a Movement

“The spirit of Gandhian agape that hung like a halo over Selma, with its nuns and angelic-faced students, was gone, replaced by a clenched militancy fueled by a despair expressed by Martin King's admission that his dream of Washington 1963 has turned into a nightmare.”

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JACKSON, MISSISSIPPI — Overcoming disunity, out-of-fashionableness, poverty, and aching feet, the civil rights movement was reborn Sunday on the grounds of the Mississippi state capitol, before the executioners’ eyes of 700 Mississippi troopers and police, armed with M-1s, live ammunition, and tear gas.

The ragged band that had begun as one mystical prophet in Memphis, that became 100 in Hernando, that became 1000 after the baptism of spit in Philadelphia and tear gas in Canton, had become 15,000 Sunday afternoon. And they were 15,000 Mississippi Negroes, their biographies etched in their bent spines and gnarled hands. There were a few clergymen, 100 New Left types, a small group of 1930s liberals like Paul O’Dwyer, and a handful of dreamy Dylanesque kids, but mostly they were the porters, maids, and high school students of Jackson, giving a great movement the rare gift of a second chance to redeem its country’s greatest sinner.

The anemia of the civil rights movement, inflicted by ghetto riots, integration next door, and the rhetoric of LeRoi Jones, has been cured — at least for a moment — by a cathartic wave of blackness and bitterness. One senses that the obscenely banal comments of the President and the Attorney General after the tear-gassing in Canton were too much for even the generous, ecumenical soul of Martin King. They helped the paralyzed move­ment turn a difficult corner; ex­cept for the student Nonviolent Coordinating Committee, this is still a reformist rather than revolutionary movement, but its opposition is now total and its energy renewed. Next week the Southern Christian Leadership Conference will have 35 organizers in the 15 rural counties the march passed through, and SNCC will have a dozen. Mississippi II is about to begin.

The mood of the march redirected the too many dreams deferred since the hike from Selma 14 months ago. The unseating of Julian Bond, the failure of the war on poverty, the triumph in Alabama of Mrs. Wallace, the gerrymandering of the Mississippi congressional districts, and the tear-gassing in Canton, they have all driven the ambrosia of liber­als — love — out of the Movement. The spirit of Gandhian agape that hung like a halo over Selma, with its nuns and angelic-faced students, was gone, replaced by a clenched militancy fueled by a despair expressed by Martin King’s admission that his dream of Washington 1963 has turned into a “nightmare.”

The march created its share ot small, memorable moments. Singing, Sunday-dressed kids on unpainted porches waving Amer­ican flags. Marlon Brando limp­ing along anonymously between a 66-year-old cotton picker and a 16-year-old student from a segregated Jackson high school. The shame in the eyes of the old Negroes when they turned away from pleas that they join the pilgrimage. Bob Parris, who started this particular arc of his­tory in 1961, hovering unnoticed and sad on the edges of the crowd. (He is now quietly organizing in Bolivar County.)

But more enduring than such vignettes is the hard political significance of the 21-day journey down sunbaked U.S. 51. The confirmation of Martin King as the soul and pivot of this movement; now even the kamikazes of SNCC admit “King’s got balls,” after the trials of Philadephia and Canton. The barring of the NAACP from the climactic rally program at the capitol because “they are part of the Administration, not the Movement,” as a militant minister put it. The new path SNCC has charted for itself, as it begins to march to the sound of a different drummer. Every SNCC worker explains the slogan Black Power differently, and so does every journalist. (In Canton, when Stokely Carmich­ael screamed, “This will separate the men from the mice,” the AP wire quoted him as saying, “This will separate the men from the whites.”)

Cleansed of its tumescence of hate, Black Power is an obviously effective strategy for about 40 rural counties in the Black Belt. Explained intelligently, it is perfect psychotherapy for Negroes ashamed of their blackness. As a stance, it is certain to capture the loyalty of many young ghetto Negroes who have felt themselves orphans since the assassination of Malcolm X. But as a program for a movement, it is the fantasy of victims.

Saturday night, about 2000 marchers, plus about another 9000 Jackson teenagers, filled the grassy athletic field of all-Negro Tougaloo College for what Car­michael called “a party.” Sammy Davis sang show tunes and then flew out on a private jet to Las Vegas after march leaders tried to shame him into staying for the procession to the capitol the next day James Brown, who makes Elvis Presley look like a paraplegic, re-created the am­bience of the Apollo with his blues. Marlon Brando told them, “You are the heroes of America … I should be out there and you should be up here.” Carmi­chael, addressing their buried pride, said, “I know you’re out there. Smile so I can see you.” Dick Gregory said he “wished LBJ was the Pope, so that way folks would only have to kiss his ring.” Then the rally ended about 10 p.m., and the leaders retired to continue their public debate that has gone on since Memphis, when Roy Wilkins and Whitney Young went home, and Bayard Rustin rejected  King’s plea that he come to Mississippi to handle the logistics of the 220-mile procession. To the fury of much of the Movement, Rustin claimed he had to finish an ar­ticle for Commentary. SNCC was dissuaded from the civil disobedience, the NAACP barred from the platform because of Wilkins’ antagonistic remarks, King’s most gifted aide, Andrew Young, chosen to emcee the capitol rally, and the divinely inspired Meredith granted the longest speaking time along with King.

Toward Capitol

At 11.30 Sunday, the procession, 3000 strong, began to file out of Tougaloo toward the capitol, nine miles away. An FBI agent rode in the first car and an integrated SNCC couple in the second, a Black Panther bumper sticker was flapping on the rear. They were singing, “We’ve got the light of freedom …”

The conflict between SCLC and SNCC was played out all along the march. When SCLC arganizers distributed American flags, SNCC’s Willie Ricks took them away, and the Reverend John Morris gave them out again. The SNCC kids chanted “Black Power” and the SCLC staffers chanted, “Freedom,” and usually carried the marchers with them.

What two weeks ago had seemed a meaningless contrivance for the media was slowly transformed into a moving spectacle as the column inched through the unpaved Negro slums of Jackson. Wave after after of Jackson Negroes poured into the column, dressed for Sunday church, badly concealing their pride, and many clutching American flags, that were waved like magic wands every time whites on the sidelines showed their Confederate flags.

It was hot, about 95 degrees, and on almost every block a Negro family was waiting to offer ice water to the marchers. They threw kisses, smiled, prayed, and many joined the swelling, uneven line.

At a shopping center there was the surrealistic scene of 30 whites, their faces looking like they were recruited from central casting, shouting epithets and taking pic­tures of the marchers. They were guarded by a cluster of 10 Negro highway patrolmen. A little kid with the words “Give me free­dom or give me death” crudely painted on his CORE tee shirt tried to give one of the whites a Black Panther bumper sticker and a Negro patrolman pushed him back into the march.

When the column passed the next large clump of whites, the pilgrims broke into a rendition of “Dixie” and the whites looked like they were watching Robert E. Lee’s tomb being vandalized.

By the time the exhausted, sweat-drenched marcher’s reached the capitol it was almost 4 p.m. Sullen whites, about 1500, ringed the appointed rally area. Shoulder to shoulder, encircling  the stained-glass capitol, stood 700 state troopers, city police, and guardsmen, defending the government of Mississippi from its own unarmed citizens. On the platform sat the unique leadership of the Freedom Movement, and one could not help but measure men like Martin King, Reverend Ed King and Larry Guyot of the MFDP, CORE’s Floyd McKissick, and even emotional, visionary Carmichael, against the leadership of white America. Martin King or LBJ, Reverend Andy Young or Cardinal Spellman, Guyot or Ronald Reagan: who are better qualified to lead this nation?

Inscrutable James Meredith spoke first and was honored by a standing ovation from the platform as well as the multitude.

They Larry Guyot, the panda-like chairman of the MFDP, rose to talk, unspeakable memories of white violence charging his voice and sending tremors through his body. He said, “Black people must learn three phrases starting at birth: white supremacy, neo-colonialism, and black power.” With that, Carmichael, perched on the edge of the platform, leaped up screaming like a teeny bopper at a Rolling Stones concert. Guyot closed with the prophetic words: “This is not the end; this is the beginning.”

Then is was Carmichael’s turn in the subtle contest for the heart of the resurrected Mississippi Movement. Lean, lithe, with bulging eyes like James Baldwin, he took off his shades as he began his talk with the words, “I want to talk to black people across the this country …”

In private, Carmichael’s description of the ideas behind his slogan of black power is persuasive. But excited by 15,000 black faces, network cameras, and a five-minute deadline, the 25-year-old leader of SNCC was reduced to slogans to explain a slogan. He transposed his words, spoke in a false Southern accent, and at the end the rehearsed chant of black power organized by the SNCC staff failed to engulf the rally.

Then it was time for King, the 37-year-old preacher who holds the unity of this amoeba-like movement in his healing hands. The speech he offered was merely a variation of his inspirational sermon delivered in the shadow of the Lincoln Monument in 1963. He told of his growing nightmares and his enduring dreams in the rolling, hypnotic cadences of the rural preacher. But it was the humane, incorruptible mystique of the man that won the crowd, his crescendo phrases winning affirmations of “amen” and “Say it, brother” again and again.

Then it was 6 p.m. and it was ending. Meredith still had the shotgun pellets lodged in his body, a beaten marcher was still in a Canton hospital with a collapsed lung, 5000 newly registered voters were in the rolls in 15 counties. The crowd reached out to grab strong but unfamiliar black hands and sing the holy song of the movement:

“God is on our side. We are not afraid …”

SNCC’s Willie Ricks, who has the look of a Times Square evangelist, began to scream, “Black power, black power, black power …”

But he was drowned out by the rising voices of 15,000 Negroes singing, “We shall brothers be — black and white together — we shall overcome — someday.” ❖

This article from the Village Voice Archive was posted on October 13, 2020

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