April 8, 1968 rally on the main quad

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	(audience applauds)	0:04
-	Yeah.	0:14
-	Right here.
-	They'll each make 10 minute presentations	0:15
	and then we were able to question them	0:18
	by giving questions to the monitors on the sides.	0:21
	First of all, it's Cassandra.	0:25
-	Well, first of all, I want to say absolutely	0:29
	a joyous sight to see all of you.	0:31
	It's really lovely.	0:35
	Nothing any of us can say can compare to seeing	0:38
	all of you out here	0:40
	and I think maybe you really can transform this campus	0:43
	and maybe you can transform this part	0:48
	of the United States.	0:53
	I mean, you do more than that and that's pretty good,	0:55
	but even if you do this,	0:57
	and you will with future faces.	1:01
	And it's not only racial injustice, but it's the injustice	1:06
	of people calling themselves president of universities,	1:11
	and all that sort of thing, as an acquired education	1:15
	and it's your education and I think you should	1:19
	teach your teachers	1:24
	how to make an education work.	1:26
	And when I say work, I mean really so you really become	1:30
	some sort of human being, not an American,	1:35
	not a Catholic, not a Communist, but really,	1:37
	a human being and so I think you really have a job to do	1:41
	and that's really to teach your teachers	1:46
	because most of them having their PhDs	1:48
	are really dumb by now.	1:50
	I mean, it's a really very callousing experience.	1:52
	You haven't gotten here yet.	1:57
	Maybe (mumbles) not to and you know,	2:00
	it's really very bad.	2:05
	The more degrees you get, the less you have to say	2:07
	unless you're willing to say it.	2:11
	So I would urge you to sit on the lawn (laughs).	2:16
	I mean (mumbles) much more acceptable.	2:20
	I've been, I saw a teacher up and on all my life	2:26
	and classrooms were tiresome.	2:31
	At best they're tiresome	2:34
	and at worse, they think you learn something in them.	2:35
	Well obviously you really don't.	2:40
	Someone like Socrates, he wouldn't get near a classroom.	2:41
	He was always on the streets of Athens.	2:46
	That was the trouble with Socrates.	2:48
	He was on the streets of Athens, he wouldn't	2:50
	go into academy.	2:52
	Well, I don't think we should go in academy either.	2:54
	I think at this particular juncture of not only	2:57
	American history, but world history,	3:03
	we really have to learn about the social organization	3:06
	of nonviolence and what it means	3:09
	because all over the world, not just the United States,	3:12
	though the United States I would say	3:15
	is the greatest culprit to social organization of violence	3:17
	is the most, somehow,	3:23
	engulfing part of our world.	3:26
	Everyone agrees that we can kill the bad guy.	3:29
	There's just a little disagreement on who's the bad guy	3:33
	and of course, that varies from season to season.	3:36
	I mean, sometimes it's the Cuban who's the bad guy	3:40
	and sometimes it's a German, and sometimes it's an East	3:43
	German, a West German, and sometimes a Russian	3:47
	and obviously the Vietnamese are going to be on your shore	3:49
	any day and you know, that's perfectly obvious.	3:53
	(laughter)	3:56
	But the things that really remain constant and the things	3:58
	that I think that you and I really have to redo	4:01
	battle with and do nonviolence battle with this fear.	4:04
	It's fear that keeps men in uniform.	4:09
	It's fear that keeps men killing each other	4:13
	because you don't kill them,	4:16
	why, something terrible is going to happen.	4:19
	And what has happened is men have gone on killing	4:22
	each other for say, the last 6,000 years	4:25
	in a very organized fashion and we've gotten to the brink	4:27
	of what may be World War three and certainly	4:30
	for the Vietnamese, some absolutely horrifying experience	4:34
	and certainly for the young men, the American young men	4:37
	who go over and suffer and die.	4:41
	Terrible experience with them, but all of them think	4:43
	there is no option.	4:47
	Fighting for what you're sharing on this lawn tonight,	4:49
	there is an option.	4:51
	There is an intelligent, there is a gentle,	4:52
	there is a nonviolent option and I think we have to keep	4:55
	showing that option over, and over, and over again.	4:57
	(audience applauds)	5:01
	And I want to close by saying I want to thank you	5:10
	for letting me come here and you've cheered me lots.	5:13
	(audience applauds)	5:16
-	I'd like to just start by saying	5:27
	that I think it's a beautiful	5:30
	sight to see you all sitting out on the lawn	5:30
	and that one of the reasons is that means	5:33
	you're outside of the classroom.	5:35
	I've always had a huge aversion to classrooms, just myself	5:37
	from kindergarten on up	5:41
	(laughter)	5:43
	and I think this is maybe a little rough to say,	5:45
	but I think when there really is a revolution	5:48
	on your campus, you'll be willing to walk off it	5:50
	and just stay off.	5:52
	In the meantime, it's lovely to see you sitting	5:54
	on the grass (laughs).	5:56
	To try to explain	5:59
	one of the reasons I think we find ourselves	6:02
	in the binds that we're in	6:05
	and I would say that Ira, and David, and I	6:08
	have been on a national speaking tour,	6:11
	making ourselves as obnoxious as we possibly can.	6:14
	We even went into Canada and did it there.	6:17
	(laughter)	6:20
	We've been saying that there is a time	6:21
	in your life when you have to say no to certain evils	6:24
	and then you have to take consequences.	6:27
	What we're really hung up about and what I've been	6:30
	hung up about all of my life, as far as I can remember,	6:33
	is the fact that people are willing to go on	6:36
	hurting other people and to try to understand why	6:39
	and the reason we talk about it is that we really think	6:43
	that if something is in all of us doesn't change	6:47
	or make a major change, that I think we're going	6:50
	to blow ourselves off the face of the earth	6:53
	and to try to understand what's happened to us,	6:55
	I can see it.	6:59
	I can try to explain it a couple of ways the way I see it.	7:01
	One way would be to say since birth or maybe even pre-birth,	7:03
	we've been raised to be schizophrenic individuals	7:08
	and that is that on the one hand, as far back as we	7:11
	can remember, people have said be kind to one another,	7:14
	be loving, love your enemy, love your neighbor,	7:17
	even try to love yourself.	7:21
	Be kind to small animals and birds,	7:22
	and so on and so forth.	7:24
	Be a good family man.	7:26
	But then at some point in your life,	7:27
	and it really starts when you're tiny and it's sometimes	7:29
	subtle, other times not so subtle.	7:33
	The least subtle point in your life is when	7:35
	you're 17 and a half and you suddenly realize	7:37
	that you have to make a decision and they go against	7:40
	all the things that you've been taught	7:43
	on the sort of pleasant side of your nature	7:45
	and that is when nation state steps in and says	7:48
	everything is sacrificed to me	7:52
	and your church goes, your synagogue goes,	7:53
	your love for mommy and daddy and their love for you	7:56
	goes and now you have to don the suit	8:00
	of the nation state and go and shoot whoever	8:05
	they say to shoot.	8:06
	And why we've let this go on for years,	8:08
	and years, and years?	8:11
	My guess would be that it's easier than standing up	8:13
	and saying no and you have an idea what it's like here	8:15
	just to stand up and say no really takes some kind	8:19
	of momentum and some kind of something to spur you on	8:22
	to suddenly jolt you out of your day-to-day routine	8:25
	and here you sit.	8:28
	Well, I think something has to happen so that all of us	8:30
	see that we're on the brink of destruction and then we	8:32
	can act differently from the way we've been acting.	8:35
	When we talk about nonviolence, I would say nonviolence	8:37
	may be the most totally misunderstood word in this century	8:40
	and one of the reasons is that it's very young.	8:44
	Organized nonviolence is very young	8:47
	and about Dr. Martin Luther King who was a good friend	8:50
	of mine and I loved him very much, I would say	8:53
	the relationship that Dr. King and I had	8:57
	consisted of a four year argument about what he was	8:59
	talking about when he talked about nonviolence	9:02
	and basically, unfortunately in this country,	9:05
	the word nonviolence came to mean don't slug anybody	9:08
	while the cameras are rolling, and that's why	9:11
	it's very confusing now for people to understand	9:14
	what it is we're talking about and people are ready	9:19
	to say oh well, it didn't work.	9:20
	Let's throw it out.	9:22
	Well, I don't think anybody really went into it	9:23
	at any length at all.	9:25
	What it really means is it's a political word for love	9:27
	and what we say is that for centuries men have been fighting	9:30
	in a very old hat fashion and the fighting has brought about	9:34
	more fighting, and more death, and more misery	9:38
	and we're saying that to really fight,	9:40
	to really bring about revolution would mean to bring	9:42
	about a change and in order to do that,	9:45
	you have to change your manner of fighting.	9:47
	So I'm now a committed nonviolent soldier and I say	9:51
	I will accept suffering, but I will never consciously	9:54
	inflict it on another human being,	9:57
	and that's really all nonviolence means.	9:58
	And then to try to find out more about what's happened	10:02
	in the history of nonviolence.	10:04
	Use the best example and we're thankful for Gandhi.	10:06
	I'm thankful that Gandhi lived, even though Gandhi	10:09
	had his flaws too.	10:11
	And so he's the best person we have to lean on	10:13
	and I would say that nonviolence, that it's a bit like	10:17
	when the earth was proved to be round	10:21
	and nobody could give up a flat earth and the flat earth	10:24
	had nothing in its favor.	10:26
	It had sea monsters at the edge so you couldn't go	10:28
	fishing too far and you couldn't go sailing too far,	10:31
	and you couldn't go exploring.	10:33
	But when the earth was proved to be round,	10:35
	men couldn't give up the flat earth and there was even	10:38
	a society left in England called the Square Earth Society	10:39
	and all that means, I guess, is that somehow when we have	10:42
	a psychological vested interest in something,	10:46
	even though it's worthless, it's difficult to give it up	10:49
	and that seems to be where we've reached with violence.	10:51
	Violence has nothing to show for itself	10:54
	except more violence.	10:56
	I mean, nothing.	10:57
	Here we sit on the verge of World War three and we still say	10:58
	oh, if anybody brings up the subject of something new,	11:00
	they say, "Oh, but you're very naive	11:04
	"and that's not practical."	11:06
	Well, I would say to think that we can continue	11:07
	the way we've been going for the last 6,000 years	11:09
	is highly impractical and very idealistic	11:12
	and I think that my appeal to you	11:15
	is that you turn, as apparently some of you have done	11:19
	at this point, to your conscience.	11:23
	If you don't like the word conscience,	11:26
	individual responsibility because I think	11:28
	that in order to keep this world revolving	11:30
	with any human beings on it, it really is up to you.	11:32
	It's up to each of you and not up to a daddy figure anymore.	11:35
	Thank you.	11:39
	(audience applauds)	11:40
-	I guess, can people hear?	11:58
	I'm going to have a little trouble because I have	12:00
	a throat infection, so listen hard.	12:02
	I remember being at Duke a year and a half ago	12:04
	when I was here to speak.	12:08
	I was afraid you were all going to sit in my room (laughs).	12:09
	It's nice to see you chose someplace else a year	12:12
	and a half later.	12:13
	But what I'd like to talk about is the draft.	12:16
	But before I talk about that, I'd like to begin	12:21
	with an assumption, an assumption which many of you	12:24
	of having a sit in maybe, or having sat in	12:29
	may be well aware of.	12:32
	An assumption that I want to begin with	12:34
	is that what you and I possess as a tool	12:37
	and the question of what it is we have is an instrument	12:40
	with which to do change and with which to bring	12:43
	about a new world.	12:46
	And the assumption I want to begin with	12:48
	is that the instrument that you and I possess	12:50
	is really the instrument of a life,	12:53
	something beyond political programs	12:55
	and beyond a political slogan, that what matters	12:58
	is really how you live from day, to day, to day, to day	13:01
	and as you pursue a life from day to day,	13:06
	you really build the terms that that life is lived in	13:09
	and as you and I try to understand what's happened	13:12
	in modern America, I think it's a mistake	13:14
	to say that the wrong politician has made the wrong move	13:18
	at this point or to say that somehow we've gotten on	13:22
	to the wrong policy.	13:25
	I think what we have to understand what's happening	13:27
	in this country, and what's happening in Vietnam,	13:29
	what's happening around the world as a foreign policy,	13:32
	what's happening in American ghettos, and probably	13:35
	most clearly to you, what's happening	13:37
	in the American university.	13:39
	It's not that there's simply been a mistake,	13:41
	but that what we see coming to fruition	13:43
	is that basic way we've organized the society,	13:45
	that basic set of logic that American society is	13:48
	is coming into fruition in front of our eyes	13:51
	and that fruition and that logic I think are very clearly	13:55
	at this point in direct contradiction with any notion	13:58
	of humanity, so the task that you and I have	14:01
	in relationship to this country	14:04
	and in relationship to the world is not a small one.	14:06
	It's not simply a question of finding a new person	14:09
	to elect or finding a new policy to support.	14:12
	What you and I must do with our lives is really begin	14:15
	to construct a whole new consciousness	14:18
	and a whole new logic for this society and for the world,	14:20
	and that's a question not at great, dramatic moments,	14:24
	but the less dramatic moments.	14:28
	It's a question not of just today, but of tomorrow	14:30
	and all the days after it also.	14:33
	And I think what you and I can try and find	14:35
	is to coach into meaningful statement	14:39
	for the present state of being of the world	14:42
	and I think the only state that I can find	14:44
	that has that kind of meaning is a very simple statement.	14:47
	That very simple statement is that all men are brothers	14:52
	and that the only worthwhile society is a society	14:55
	built around that principle of brotherhood.	15:00
	And that what you and I must do with our lives	15:02
	is build that brotherhood into a social reality	15:05
	and I think for anyone concerned with that kind of problem,	15:09
	anyone that really feels that their lives must be used	15:15
	to better the lives of their brothers,	15:18
	but any young man facing that runs immediately	15:21
	into a particular social institution, and that's what	15:24
	I want to talk about now.	15:28
	That institution is the institution	15:30
	of the military conscription	15:32
	of the Selective Service System.	15:34
	I think as we try and live lives,	15:36
	what we can try and understand is what those things	15:38
	we participate in mean.	15:42
	And I want to deal with, I think, three basic assumptions	15:44
	that you build with your lives as you	15:47
	participate in military conscription.	15:49
	The first of those assumptions is a very clear one.	15:52
	That is that the lives of every young man in this country	15:56
	between 18 and 35 belong not to those young men at all,	15:59
	rather those lives are tools of the state.	16:03
	Those lives are the possession of the state	16:06
	to be used whenever the state decides	16:08
	a new policy of international murder.	16:10
	I think the second assumption is perhaps not quite	16:14
	as obvious and may be the most frightening thing	16:17
	about military conscription,	16:20
	and that assumption has to do with teaching.	16:23
	For a moment, I want you all to think of your draft cards	16:26
	as a teaching mechanism, that you were given a draft card	16:30
	not basically because they wanted you in the Army,	16:33
	but because they wanted to teach you something,	16:36
	they wanted to teach you a way of looking at your life	16:39
	and a way of looking at the lives of people around you	16:41
	and a way of living that life.	16:44
	For a brief moment, I'd like to describe	16:46
	a phenomenon of channeling, which is a basic part	16:47
	of the Selective Service System.	16:51
	And this idea of channeling was best described	16:53
	by the Selective Service System itself	16:56
	in a paper, peculiarly enough, entitled Channeling.	16:58
	And they laid out this basic phenomenon,	17:04
	that the Selective Service System's primary purpose	17:09
	did not have to do with procuring manpower,	17:12
	but had first to do with controlling the lives	17:15
	of young people and channeling those lives into activities	17:17
	that would promote the current set of values	17:21
	and current social arrangement in America.	17:25
	And the way that's done is very simply.	17:28
	You create a broad context of pressure on people's lives	17:30
	and they admit those lives will be disrupted	17:34
	and taken into the military.	17:35
	In that context of pressure, they establish	17:37
	a number of different niches or deferments.	17:39
	Those deferments or niches are specifically designed	17:42
	to meet the ends of the nation's status,	17:44
	elective service season.	17:47
	Through the use of that pressure, you force people	17:48
	to pick up activities with their lives that are not	17:50
	found in those lives at all, but are rather found	17:53
	in the pressure of the Selective Service System.	17:55
	You force people to pursue activities which in the end,	17:57
	in social reality, amount to making sure that America	18:00
	exists 20 years from now as it now exists.	18:04
	And I think the most fundamental thing it teaches	18:07
	has to do with emotive energy of a life	18:11
	and I think what has taught young people in this country	18:13
	is how to live under the auspices of fear,	18:16
	how to continually make decision, after decision,	18:19
	after decision not because of what you find	18:22
	in those decisions or what you find in your lives,	18:24
	but rather because of what you're afraid of.	18:27
	In this society, I think we can generally characterize	18:30
	as being motivated by that kind of fear and I think	18:33
	you and I have a particular responsibility	18:36
	to say that we refuse to live under the auspices	18:37
	of that fear any longer, that our lives will be used	18:40
	for something other than building fear	18:43
	into a social mechanism and into a society.	18:46
	And I think the third assumption of military conscription	18:51
	is perhaps the most obvious and that is that 80%	18:54
	of the people of the world today live in misery.	18:57
	One of the primary instruments in terms of maintaining	19:01
	that misery is the American military.	19:04
	The American military is fed by conscription.	19:08
	I think what you have to realize at this time	19:11
	in history and for the rest of your lives	19:13
	is that those people that now live in misery	19:16
	are your brothers and that you have a responsibility	19:18
	to those people and you have a statement that you	19:21
	have to make to their lives, and that statement	19:24
	is going to be made by you taking on a task with your life,	19:26
	that you're taking on something that you're willing	19:30
	to build which offers a hope for them	19:32
	because that's what they ask for	19:35
	and they ask each of us what is it that we are doing	19:36
	from day, to day, to day that means, perhaps,	19:40
	their children will not starve to death.	19:43
	It means, perhaps, that they may enjoy	19:45
	a roof over their head.	19:47
	It means, perhaps, that they won't have to worry about	19:49
	the next week or the week after that	19:52
	when they may be murdered.	19:54
	I think that's the kind of statement that you and I	19:56
	have to make and in reality, it's a very simple statement,	19:59
	although the world that we deal with is perhaps	20:04
	a very complex one.	20:07
	And I think if you made that statement of brotherhood,	20:11
	it means that there's no way that that statement	20:13
	can coexist with military conscription,	20:15
	that none of us can serve two gods at one time,	20:19
	and if you decide you're going to serve the God	20:23
	of military conscription, then you may as well	20:24
	forget about the God of brotherhood because the two	20:27
	cannot coexist, and you have to make a decision	20:29
	about the priorities.	20:32
	The priorities are simple.	20:35
	If you take that stance of non-cooperation,	20:37
	you're going to become criminals.	20:39
	All of you are going to face up to five years	20:42
	in a federal prison.	20:44
	I'm presently on trial in the city of San Francisco	20:46
	for having refused induction into the Army	20:49
	after sending my draft cards back a year and a half ago.	20:52
	What I'd say is I kind of dig it (laughs).	20:56
	I mean, there's nothing I'd rather be in modern America	21:00
	than a criminal.	21:03
	(audience laughs)	21:04
	(audience applauds)	21:06
	The whole time I was growing up, I knew I was growing up	21:12
	to be something, and finally I found it.	21:14
	(audience laughs)	21:16
	It's a great feeling of satisfaction involved in that.	21:18
	(audience laughs)	21:21
	But I think that's the price and prices are put on things	21:23
	for a specific reason, and the price of going to jail	21:26
	is put on that draft card because they're sure	21:30
	the people that put prices on it, that you will	21:34
	choose all the day to day, mundane pleasures of America,	21:37
	you know, walking to between the 19 cent hamburger stands	21:40
	and across the alley to the next gasoline station	21:43
	before you'll choose something vague and abstract	21:46
	and far off like brotherhood.	21:49
	And the assumption that we make is really the opposite one.	21:53
	We feel that what's involved here today and what's involved	21:55
	in the lives of young people all around this country	22:00
	is you're really looking for a way to make	22:03
	your lives have meaning, and that you're going to choose	22:05
	that meaning before you'll choose all those particular	22:07
	pleasures of day-to-day America.	22:10
	I think however you choose, you have to understand	22:13
	that you make a choice, that every day you carry	22:17
	a draft card, you decided to lend your energies	22:20
	to a whole set of social forces in America	22:23
	and I think the social forces divide very easily	22:26
	into two camps now.	22:31
	That is, you either stand with death and oppression	22:33
	or you stand with life and brotherhood.	22:37
	And those are the two camps you have to choose between	22:41
	and I think as long as you carry a draft card,	22:44
	you've made a choice and you decide that you're going to	22:49
	lend the energies of your life to death and oppression.	22:53
	And I think there's another choice available to you,	22:57
	which is you can stand up today and you can stand up	23:00
	tomorrow, and you can stand up for the rest of your lives	23:02
	with your brothers, and you can say my life has no meaning	23:05
	outside of their lives, and that if we're going to make it	23:08
	in this world, then we're going to make it together	23:11
	and that that's the obligation that I feel	23:14
	and that's the task that I have to begin with my life	23:19
	today, and tomorrow, and the next day,	23:22
	and that we will never stop until that brotherhood	23:25
	is built into a social reality and whatever the prices	23:28
	and whatever the penalties,	23:33
	they're nothing compared to the rewards	23:34
	and they're nothing compared to the brotherhood	23:37
	that we decided to live in.	23:41
	(audience applauds)	23:44
-	Now there is a standing ovation on the main quad	24:03
	for the speaker.	24:07
	(audience applauds)	24:11
-	I wanted to double check.	24:14
	Let me make an announcement about that.	24:16
	One of the things it takes to do this	24:18
	kind of work is money.	24:20
	(audience laughs)	24:24
	And at this point, people from the resistance	24:25
	are going to be passing a hat,	24:28
	the results of which are going to be used	24:30
	to keep a few more resistance organizers	24:33
	alive and fed for a little while longer.	24:36
	So I guess we'll take a little break while those are,	24:38
	while those hats or whatever they are	24:42
	that's going to be passed are passed	24:44
	and then we'll have a period of questioning	24:46
	where we can rap back and forth with you.	24:49
-	The people who are going to pass the hats,	24:55
	are they the row monitors.	24:57
	Just walk down your rows.	24:59
	(audience laughs)	25:03
	Right, okay.	25:06
-	As you can hear, at the present time,	25:07
	a hat is being passed to collect money	25:09
	for the demonstrators here on the main quad	25:12
	of Duke University.	25:15
	During this interim, let me take this opportunity	25:17
	to fill those who are listening in who	25:21
	were not listening earlier this evening in	25:24
	on the progress of developments.	25:26
	The most specifically significant thing that happened	25:30
	was that a strike was called at four o'clock	25:34
	this afternoon here in front of the crowd	25:38
	by the Duke University dining hall workers,	25:41
	and that strike went into effect at four o'clock.	25:44
	Now also,	25:48
	it has become,	25:51
	the situation is not entirely clear at this time,	25:54
	but it has become apparent that President Knight	25:57
	is not at this time in control of university policy	25:59
	regarding what is going on here.	26:04
	The chairman of the board of trustees,	26:06
	Wright Tisdale, has come in.	26:08
	♪ Kumbaya my Lord ♪	26:12
	This is Ms. Baez.	26:13
	We'll cut to her.	26:14
	♪ Kumbaya ♪	26:15
-	Sing.	26:21
	♪ Kumbaya my Lord ♪	26:22
	♪ Kumbaya ♪	26:26
	♪ Kumbaya my Lord ♪	26:31
	♪ Kumbaya ♪	26:36
	♪ Oh Lord Kumbaya ♪	26:42
-	Fight for justice.	26:48
	♪ Fight for justice Lord ♪	26:49
	♪ Kumbaya ♪	26:55
	♪ Fight for justice Lord ♪	27:00
	♪ Kumbaya ♪	27:04
	♪ Fight for justice Lord ♪	27:10
	♪ Kumbaya ♪	27:16
	♪ Oh Lord Kumbaya ♪	27:21
	No more drafting.	27:28
	♪ No more drafting Lord ♪	27:29
	♪ Kumbaya ♪	27:34
	♪ No more drafting Lord ♪	27:39
	♪ Kumbaya ♪	27:44
	♪ No more drafting Lord ♪	27:49
	♪ Kumbaya ♪	27:55
	♪ Oh Lord ♪	27:59
	♪ Kumbaya ♪	28:02
	Kumbaya	28:06
	♪ Kumbaya my Lord ♪	28:08
	♪ Kumbaya ♪	28:13
	♪ Kumbaya my Lord ♪	28:18
	♪ Kumbaya ♪	28:23
	♪ Kumbaya my Lord ♪	28:27
	♪ Kumbaya ♪	28:33
	♪ Oh Lord ♪	28:37
	♪ Kumbaya ♪	28:41

Item Info

Title:

April 8, 1968 rally on the main quad

Date:

April 8, 1968

Description:

Ira Sanford, Joan Baez, David Harris.

Subject:

Format:

Extent:

0:28:46

Digital Collection:

Silent Vigil (1968) and Allen Building Takeover (1969) Audio Recordings

Source Collection:

Duke Vigil collection, 1968 - 1988

Series:

WDBS Tapes of the Duke Vigil

Rights:

Rights Note:

Duke has not determined the copyright status of this item. Regardless of its status, we have made a good faith determination that online access through the Duke Digital Repository is an acceptable fair use and otherwise permitted under U.S. copyright law. For more information, see our page on copyright and citations: https://library.duke.edu/rubenstein/research/citations-and-permissions.

Identifier:

UA01100001-RR-0015
ref93_db6
uavigil
duke:372809
silau001015
ark:/87924/r4g738788
17bf082e-75ae-429d-958b-603e130a8330

Permalink:

https://idn.duke.edu/ark:/87924/r4g738788

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April 8, 1968 rally on the main quad

Transcript

Item Info

Duke University Archives

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