1 20 2 https://d1y502jg6fpugt.cloudfront.net/34455/archive/files/d48010fda39c804be0e5f1c2728203b6.png?Expires=1776902400&Signature=qWS7dSwtBfGwMvRNfte87FjYTg%7E1ow7mAZDtGCHHpBXUNxsaCTu3X8RmKYdTGS%7ECx3dhcr58Z4LZblt9vl9%7ErkSSBORiBQsQNZbvjx6bZwg8YR8eZp3-2ChxqebkkHh%7EGMnswu3jPsy6PldRv2VfzYKdq5BsyPtxBGFgfJUvp0QZf8B-G6Xkx2aej2vCTuPduVfLIQc79Vv241UbetMrfyL6anL2tNpDGtL1zcfxhHd%7ErJd0mN-XcCXJWkuni48-bzySCryFHHfigbxsBgJU7CT-UOZBjadfwRiaw4M8odSOdsxuOHSH3qXxHq4EQY-maJrFyUyNAIl-8VWVa1cvgg__&Key-Pair-Id=K6UGZS9ZTDSZM 6117c8abcaa5bb8e1845c197b5ea8202 https://d1y502jg6fpugt.cloudfront.net/34455/archive/files/d23dc0a75de69bbb207205bd87e9b279.mp4?Expires=1776902400&Signature=W6CxHLlBv4%7EETgeMdfFuw%7ELSHrRiy8XYRw4bmrkUJBbS1iXE-bAG4NA3TkENGPmKt4eUo2xjLYDCWiju1AF7ACwWCbLGr89c6tckEHbZBRYYO06hv4G5D3gmK0RkjZ8WcBmQabYjBh0jRFwjtFsukpacHy6mlBh3mCT9HB6CN0Rji0UhSd1DfC%7EsKElfDOmsENhVdnnPUo8rPPlLXPiIqsQFeLET9sB%7ESdMt2znh0xd6oLLzB8jZM4VbohepXXSjm7JmBdO1MPSChfoxyRjPDXE8GWiB4LOrAXhPPhFx1kqNbKkwhcI7jKhqFSbx9ti2ns0Mm5Oe1MVVnBwZ1JbB2A__&Key-Pair-Id=K6UGZS9ZTDSZM f65e4e4f1728af792dbe78d425e1953b Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Film and Video Collections Source A related resource from which the described resource is derived Various collections, The Filson Historical Society, Louisville, Kentucky Publisher An entity responsible for making the resource available The Filson Historical Society, Louisville, Kentucky Language A language of the resource eng Type The nature or genre of the resource Collection Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 20th century Moving Image A series of visual representations imparting an impression of motion when shown in succession. Examples include animations, movies, television programs, videos, zoetropes, or visual output from a simulation. Original Format The type of object, such as painting, sculpture, paper, photo, and additional data 16mm film Duration Length of time involved (seconds, minutes, hours, days, class periods, etc.) 15 minutes, 32 seconds Producer Name (or names) of the person who produced the video Shands, Alfred Rives, III, 1928-2021 Director Name (or names) of the person who produced the video Shands, Alfred Rives, III, 1928-2021 Transcription Any written text transcribed from a sound The below autogenerated transcript may contain errors: A conservative estimate of 250,000 people gathered at the Washington Monument grounds today for the climax of anti-war demonstrations. This figure made it the largest turnout of its kind in the nation's history. The demonstration was preceded by a 40-hour march against death in which 45,000 people walked single file from the Arlington Bridge past the White House to the capital. Each carried the name of an American GI killed in Vietnam or a Vietnamese village destroyed. At the White House, the demonstrators called out the names which they carried. The night portion of the dramatized by a candle light procession. Upon completion of the march against death, there was a mass march up Pennsylvania Avenue near the White House to the monument grounds leading the bearers with caskets containing the names now. Don't you wish love only love could save this world from disaster? Love, love, only love could save this world from disaster. Don't you wish love could end the confusion? Or is it just one more illusion? Oh shant. If we want to have great love, we got to have great anger. If we want to have great love, we got to have great anger. When I see innocent folk shot down, you want me just shake my head and frown. Oh, terrorist shanti salami. We came to the march because my wife and I are very concerned about the war in Vietnam. We have a boy over there and we had another boy come home. We're not only concerned about them, but we're concerned about the future of our country. If we want to hit the target square, better not have blind anger. If we want to hit the target square, better not have blind anger. Or else it'll just be one more time. The correction creates another crime. My oldest son, Mike Ransom, was killed in Vietnam on May 11th last year. In the last letter he ever wrote, he pleaded, "Tell any friends you have in Washington to quit quibbling and start talking about ways to end this foolishness here." In another letter, he asked a friend to attend every anti-war meeting for him. And so I stand before this congregation to bear witness to my son that we, his family and his friends have come again to Washington as he asked us to and that we will try once more to give meaning to his death by our efforts to bring peace and hope to this troubled nation. My name is Donna Barnett. I have come from Fayetteville, Arkansas. My husband, Rey, is stationed in Vietnam. I want to believe that Rey is serving the best interests of America, that it is necessary for him to be in Vietnam. But that is a lie. Rey was taken from me to fight a war that is neither necessary nor just. A war that we stumbled into and now it seems cannot find the honesty or strength to walk away from. I want my husband back from Vietnam as all women want their husbands back from Vietnam. Now, when you come to the proper place, turn towards the door of the White House, stop and really shout the name and the state as loudly as you can. Forget the press microphones because Mr. Nixon has just returned from Florida and we want him to hear. So, shout right for the door minutes ago by helicopter. Please, as you pass the marshal holding the peace sign in the center of the White House, please turn and shout out the name on your placker. Ernie Jacobs, South Carolina, William Fanwick, Colorado. David Kaiser, West Virginia. Benjamin, Wisconsin. David Miller, Michigan. Larry K, Colorado. Car Miracle, Wisconsin, South Vietnam. Joseph King North Carolina Paul Michigander Colorado Bruce Colorado. I'm here to express my strong hope for peace for this country. I I this is probably the most religious experience uh that I have had. I've never seen people such united with such uh such feeling and and I'm proud to be here. Where have all the flowers gone? Long time passing. Where have all the flowers gone? Long time ago. Where have all the flowers gone? Girls have picked them everyone. When will they ever learn? When will they ever learn? Where all the young I see where all the young No longer. When will they ever? will lay. Where have all the young My name in the Lord. When will we ever will How long will we depend on a foreign aid program that is so largely military aid? How long How long will we continue to spend billions for war or its preparations and be unwilling to spend comparable sums to rebuild the cities and eliminate the slums of the whole world? How long will the white northern nations take advantage of dark southern nations in an unequal economic battle? I remind you that these are not political questions I'm asking. They are moral questions. All we We are shall we shall overcome. We shall overcome. I do. We shall overcome. We shall all be free. We shall all be free. We shall all be free. We shall be free. My heart shall live in peace. We shall live in peace. We shall live in peace. We shall live in my heart. Hallelujah. We are We are not afraid. We are We are not today. Oh, deep in my heart. I do. We shall overcome some shall overcome. We shall overcome. We shall overcome. We shall overcome. Oh, heat. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource All We are Saying, 1970 Description An account of the resource All We are Saying documentary (15 minutes, 32 seconds) directed by Rev. Al Shands, III. The film documents the March Against Death, a major anti-Vietnam War protest march and gathering that took place in Washington, DC, on November 13-15, 1969. The film includes footage of Pete Seeger leading protesters in song at the Peace Service in Washington National Cathedral. Rev. Alfred Rives Shands, III (1928-2021), known most often as “Al,” was an Episcopal priest, film producer, author, art collector, and philanthropist who lived in Louisville, Kentucky. He was born in Washington, D.C., and lived with his parents in North Carolina and Delaware as a child. Shands received a BA in English literature from Princeton University and a master’s in divinity from Virginia Theological Seminary, where he was ordained as an Episcopal priest in 1955. In 1967, Shands met and married Mary Norton Ballard in Washington, D.C. In 1969, Al started Alfred Shands Productions, Inc., a documentary production company which he operated until 1983. The Shands moved to Mary's hometown of Louisville in 1970. Credits (c) 1970 Alfred R. Shands Camera: George Voellmer, Albert Ihde, Terry Proch, Sandra Bradley Editor: Sandra Bradley Sound: Curt Wittig Sponsors of the film: Clergy and Laity Concerned about Viet Nam Inter-faith Committee Union of American Hebrew Congregations Executive Council of the Episcopal Church National Association of Laymen (Catholic) Produced with the cooperation of the Rev. Philip E. Wheaton, Director of Inter-American Communication and Action Creator An entity primarily responsible for making the resource Shands, Rev. Alfred Rives, III, 1928-2021 Alfred Shands Productions, Inc. Source A related resource from which the described resource is derived 025x69, Alfred Shands Productions, Inc., All We are Saying, Filson Historical Society, Louisville, Kentucky Publisher An entity responsible for making the resource available Alfred Shands Productions, Inc. Date A point or period of time associated with an event in the lifecycle of the resource 1969-1970 Format The file format, physical medium, or dimensions of the resource 16mm film Language A language of the resource eng Type The nature or genre of the resource moving image audio Identifier An unambiguous reference to the resource within a given context 025x69 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 20th century 1970s 1960s Subject The topic of the resource Peace movements Social movements Protest movements Vietnam War (1961-1975) Documentary films Independent films Political activists Clergy Episcopalians Rights Information about rights held in and over the resource <img src="https://rightsstatements.org/files/buttons/InC.dark-white-interior.svg" alt="In Copyright" style="width:200px;" /> This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. For other uses you need to obtain permission from the rights-holder(s). <a href="https://rightsstatements.org/vocab/InC/1.0/" target="_blank" rel="noreferrer noopener">https://rightsstatements.org/vocab/InC/1.0/</a> Property rights in the collection belong to the Filson Historical Society. The Filson Historical Society can provide high-resolution scans of original source materials from its holdings for non-commercial and commercial use. To learn about this process, visit <a href="https://filsonhistorical.org/collections/order-reproductions/" target="_blank" rel="noreferrer noopener">https://filsonhistorical.org/collections/order-reproductions/</a> https://d1y502jg6fpugt.cloudfront.net/34455/archive/files/5997348018aca80d6d99c574b508cf67.pdf?Expires=1776902400&Signature=SfClLJIv3LpIZyzVRCY8sLxdKGTzlyYcHhMar%7EclyzHrM8vMZPCA-QKKrUkqQff9%7EF8N30LzFdBP7KhR3EvnG0jEx5E7pRsPvKPNm0dglivrAd3JXxgRHtfuiE9NVlCke0PHRxok8qlw-dqhUfnvV2A0av-bmIQoIonlSIH3S0j4TDKN79TJQ2UN95BrXnblhB2Q7lqViILIM3Il0LhkkjffgU8gsgmdTQGx1tgyDp5nEwvq5LDtPSdLw5Gj%7E4bitlTr7iXG1v5ep9jLszI6-FPOcciSQ16YC7UhexlONh9v1cFlwNuqadeZ4LB48%7EQIHrri97S5YmYUAiWHKn3FDA__&Key-Pair-Id=K6UGZS9ZTDSZM 901af882eb8f84370becdb8bb11ac44d PDF Text Text I , TO MOVE MOUNTAINS July l C, 19f 6 ~YM OUTH CONG RfG tTI ONP L CliUhCh I sat in front of my television set and I hear him say it: "We want b.~.a4 k power 11 • I remember he said it several times, each time with more emotion and determination than before. It seems that I said to myself then, ''Lord, help him t o use it right when he gets it", and, like those standing in the crowd, I too added my "Amen." Then I promptly forgot the whole incident. Suddenly, it 1 s staring me in the face again. From the front page of the morning paper: "NAACP condemns demand for "blaek power"; "Humphrtty Against Black Power". Suddenly men and women who had worked side by side, suffering and dying for a common cause, were hurling violent accusations at each other. Me n who had risked their reputations, even their lives, now turned and fled from this nasty phrase 11 hlack power". The question this mass flight raises in my mind is "Are we faced with a golden calf fashioned to lead those in search of the promised land of equality astray?" Or have we finally arrived at that day of judgement when the strong shall be separated from the weak? But the most important question is, "Where must I, as a Christian, take my standr,? We are confronted with a conflict very similiar to that menticned by Paul in his letter to the church at Corinth. I admit that the problem was not central in any of his letters, but his brief mention of it is enough to let us know that it is n ut peculiar to our situati0n. I am speaking specifically of one phrase 11 If I have the faith to move mountains and have not love, I am nothing". The ~onflict is there; it is underlying Paul's thought: If I have, and I would rather say here, the power to move mountains, and have not love, I am nothing. For some strange reason, men have always paid lip service to the great value of love, and to the inherent evil of power. Yet, history can be told as the endless quest for power; the never ending search for the ability to either force, persuade or trick others into behavior patterns not of their own chcn., sing. This is powert The raw fact is that power enables he who posesses it to make others do what he desires them to do. This is what frightens us about it. Add to this the hint of violence, and the near panic seen this past week in Los Angeles is the result. And we have a right to fear such a combination. Did not this marriage of force and political power plunge the whole world into armed conflict from which we have yet to recover? Has not this combination held the south in its grip for almcst three centuries? Would not Medgar Evers, Lemuel Penn and many, many others be alive today if this marriage had never taken place? Any political power that is rooted in force, even if it is great enough to move whole mountains, is demonic and corruptive, be it white, black or green. It is, in the metaphysical terminology of the late Paul Tillic h , th.:manifestation of the destructive power of n on-being. It is the negation of life itself. It reduces human beings to mere pawns on a chess board, or statistics on a casualty list. So and so number �2 of Viet Cong were killed in operat i on 384. We forget that these are people who are dead, not flies. This is the corrup tive influence of power withou t love. And if this is what is meant by "black power;' I must stand, violen tly, if necess ary, opposed to it. But what of love wi. thout power? I am afraid that, while we might over the long run be able to move the mounta in of hate ahd pre- We judice out of the way, we simply don 1 t have the time for that. have preache d the subtle power of love from Negro pulpits for many years now. We have seen it work in the civil rights activi ties of the past. But now, with the new laws for which we fought so hard g -being disrega rded each day; now, with the last hurdle -- housin known has which tion almost sure to stump us; now, with a new genera little else but poverty and police brutal ity -- now, I fear this messag e has very little meanin g. Love is ideal; few would deny that. But the ultimat um issued in watts I and II, in Harlem and Roches ter amd Chicago is not for interra cial love, but f or human justice . \ nd the realiza tion of justice , no matter how one looks at it, demand s power. It demand s that a h r \. , ti... f _·r_; invisib le invisib le people become obviou s. That the non-ex istent man be felt. It is intere sting that one youth, when asked why the watts ri c- t had taken place anawered "It was the cnly way to make whitey see us". Of course he was wrong, there was anothe r way: black pcwer. A voice ''downto wn". A voice that is heard downtow n. That's all. The author ities knew that riot was coming . They were told many times by many men. But that voice was not heard. watts had no power, until that match was struck . Then. Then the whole world knew they were there. Malcolm Boyd says the sania thing, a bit differe lh.Ly, in ~ prayer for racial justice . He asks the centra l questio n: Is what God wants going to make any differe nce in what all of us are going to do? The questio n must never become "Will we lose some white suppor t. We will. We will lose those who desire to patern alistic ally give us small advanc es, but ever keepin g us just a bit below. We will lose them. But we will keep those who are sinc e rely workin g to asdo God 1 s will, to bring about a society where all men are treated men, where love is a possib ility. The questio n must never become "Is black power anti-w hite power" ? because to some it will always be. It will also be agains t some of us. Those who are workin g agains t a just societ y, who profit from discrim ination and segregation . Wheneve r there is a mounta in to be moved, there will be those who like it the way it is. The real questio n is "once we get this power, what will we do with it 11 ? Will we furthe r hate and separa tion? I pray not. Will we seek vengen ce for years of being wronge d? I pray not. These are the real danger s of black power, not these mentio ned in the news media. The danger is not that black power is anti-w hite, but that it will become anti-hu man. 'Ibat it will los e all traces of the love that paved the road to realiza tion. The danger is that we will set out to move mounta ins, having in cur hands the power to do so, but ,.,•y prayer is still "Lord, help withou t love. Then we are nothin g. 11 him use it right when he gets it. � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Plymouth Congregational Church (Louisville, Ky.) records, circa 1916-1977, 1992 Subject The topic of the resource Plymouth Congregational Church (Louisville, Ky.) Description An account of the resource <span>The collection consists of twentieth-century records of Plymouth Congregational Church, founded in 1877 in Louisville, Kentucky, and the Plymouth Settlement House, which opened in 1917 as an extension of the church’s mission. The church and settlement house were located next to each other in the Russell neighborhood at the corner of Seventeenth and West Chestnut streets. The church’s membership was primarily made up of middle- and upper-class Black families, and the settlement house provided social services to neighborhood residents. Included in the collection are board minutes, correspondence, annual reports, and publications.</span><br /><br />Only a selection of the records have been digitized; see the finding aid to learn about the entire collection: <a href="https://filsonhistorical.org/research-doc/plymouth-congregational-church-louisville-ky-records-ca-1916-1977/" target="_blank" title="Finding Aid" rel="noreferrer noopener">https://filsonhistorical.org/research-doc/plymouth-congregational-church-louisville-ky-records-ca-1916-1977/</a> Creator An entity primarily responsible for making the resource Plymouth Congregational Church (Louisville, Ky.) Source A related resource from which the described resource is derived Mss. BA P738, Plymouth Congregational Church (Louisville, Ky.) records, The Filson Historical Society, Louisville, Kentucky Date A point or period of time associated with an event in the lifecycle of the resource circa 1916-1977, 1992 Language A language of the resource eng Type The nature or genre of the resource Collection Identifier An unambiguous reference to the resource within a given context Mss. BA P738 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 20th century Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context Mss. BA P738, Folder 07, Item 08 Source A related resource from which the described resource is derived Mss. BA P738, Folder 7, Plymouth Congregational Church (Louisville, Ky.) records, The Filson Historical Society, Louisville, Kentucky Title A name given to the resource To Move Mountains, July 10, 1966 Creator An entity primarily responsible for making the resource Plymouth Congregational Church (Louisville, Ky.) Berry, Benjamin D. Description An account of the resource "To Move Mountains" is a two-page typescript of Rev. Benjamin D. Berry's sermon on the Civil Rights Movement delivered on July 10, 1966 at Plymouth Congregational Church in Louisville, Kentucky. Date A point or period of time associated with an event in the lifecycle of the resource 1966-07-10 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1960s 20th century Subject The topic of the resource Plymouth Congregational Church (Louisville, Ky.) Churches Kentucky--Jefferson County--Louisville African Americans African American churches Sermons Christian sermons Black power Civil rights movements Christian life Racial justice Social justice Racial equity Black people--Segregation Christians Christian men African American Christians African American men Berry, Benjamin D. African American clergy Clergy Protestants Russell (Louisville, Ky.) Rights Information about rights held in and over the resource In Copyright This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. For other uses you need to obtain permission from the rights-holder(s). http://rightsstatements.org/vocab/InC/1.0/ Property rights in the collection belong to The Filson Historical Society. The Filson Historical Society can provide high-resolution scans of original source materials from its holdings for non-commercial and commercial use. To learn about this process, visit https://filsonhistorical.org/collections/order-reproductions/ Type The nature or genre of the resource Text Format The file format, physical medium, or dimensions of the resource sermon Language A language of the resource eng