Dr. Martin Luther King would have been 72 years old last Wednesday and today, we honor his memory and legacy. As you log into and peruse over your various social media accounts, you’ll see a litany of memes and posts about Dr. King’s countless and timeless contributions to society. But after what Reel 360 was exposed to this weekend by several posts from African American Generation Zers for “Martin Luther King Weekend,” we began to wonder if the connection between now and the past has gotten blurred.
Or worse, forgotten.
“Gen Z” defines themselves as being “woke” and conscious about social issues. They search for truth. Gen Zers value individual expression and avoid labels. They mobilize themselves for a variety of causes. They believe profoundly in the efficacy of dialogue to solve conflicts and improve the world. Finally, they make decisions and relate to institutions in a highly analytical and pragmatic way.
They are “woke.”
This becomes even truer when you meet an African American Gen Zer. However, we did have to scratch our heads a little when we saw these ads for Martin Luther King weekend parties in various cities. Obviously, it doesn’t represent all of this generation, but it did make us wonder if Dr. King’s messages are now in danger of falling on deaf ears.
We don’t think Dr. King, a man who preached non-violence and tolerance, would bask in the thought of his face photoshopped (badly) on top of a tattooed “thug” making a gun sign while hotties twerk on each side of him.
We found these posters, quite frankly, shocking, distasteful and insulting to the King legacy.
That said, we decided not to act like an out-of-touch Baby Boomer parent. So, rather than scold, we decided it would be better to educate and remind.
How? By reprinting a 52-year-old speech of Dr. King’s that still resonates today:
“This is no time for romantic illusions and empty philosophical debates about freedom. This is a time for action. What is needed is a strategy for change, a tactical program that will bring the Negro into the mainstream of American life as quickly as possible. So far, this has only been offered by the nonviolent movement. Without recognizing this we will end up with solutions that don’t solve, answers that don’t answer, and explanations that don’t explain.
And so I say to you today that I still stand by nonviolence. And I am still convinced, and I’m still convinced that it is the most potent weapon available to the Negro in his struggle for justice in this country.
And the other thing is, I’m concerned about a better world. I’m concerned about justice; I’m concerned about brotherhood; I’m concerned about truth. And when one is concerned about that, he can never advocate violence. For through violence you may murder a murderer, but you can’t murder murder.
Through violence you may murder a liar, but you can’t establish truth. Through violence you may murder a hater, but you can’t murder hate through violence. Darkness cannot put out darkness; only light can do that.
And I say to you, I have also decided to stick with love, for I know that love is ultimately the only answer to mankind’s problems. And I’m going to talk about it everywhere I go. I know it isn’t popular to talk about it in some circles today. And I’m not talking about emotional bosh when I talk about love; I’m talking about a strong, demanding love. For I have seen too much hate. I’ve seen too much hate on the faces of sheriffs in the South.
I’ve seen hate on the faces of too many Klansmen and too many White Citizens’ Councilors in the South to want to hate, myself, because every time I see it, I know that it does something to their faces and their personalities, and I say to myself that hate is too great a burden to bear. I have decided to love.
If you are seeking the highest good, I think you can find it through love. And the beautiful thing is that we aren’t moving wrong when we do it, because John was right, God is love. He who hates does not know God, but he who loves has the key that unlocks the door to the meaning of ultimate reality.
And so I say to you today, my friends, that you may be able to speak with the tongues of men and angels, you may have the eloquence of articulate speech; but if you have not love, it means nothing. Yes, you may have the gift of prophecy, you may have the gift of scientiﬁc prediction and understand the behavior of molecules, you may break into the storehouse of nature and bring forth many new insights; yes, you may ascend to the heights of academic achievement so that you have all knowledge, and you may boast of your great institutions of learning and the boundless extent of your degrees; but if you have not love, all of these mean absolutely nothing.
You may even give your goods to feed the poor, you may bestow great gifts to charity, and you may tower high in philanthropy; but if you have not love, your charity means nothing. You may even give your body to be burned and die the death of a martyr, and your spilt blood may be a symbol of honor for generations yet unborn, and thousands may praise you as one of history’s greatest heroes; but if you have not love, your blood was spilt in vain.
What I’m trying to get you to see this morning is that a man may be self-centered in his self-denial and self-righteous in his self-sacriﬁce. His generosity may feed his ego, and his piety may feed his pride. So without love, benevolence becomes egotism, and martyrdom becomes spiritual pride.
I want to say to you as I move to my conclusion, as we talk about “Where do we go from here?” that we must honestly face the fact that the movement must address itself to the question of restructuring the whole of American society.
There are forty million poor people here, and one day we must ask the question, “Why are there forty million poor people in America?” And when you begin to ask that question, you are raising a question about the economic system, about a broader distribution of wealth. When you ask that question, you begin to question the capitalistic economy. And I’m simply saying that more and more, we’ve got to begin to ask questions about the whole society. We are called upon to help the discouraged beggars in life’s marketplace. But one day we must come to see that an ediﬁce which produces beggars needs restructuring.
It means that questions must be raised. And you see, my friends, when you deal with this you begin to ask the question, “Who owns the oil?” You begin to ask the question, “Who owns the iron ore?” You begin to ask the question, “Why is it that people have to pay water bills in a world that’s two-thirds water?” These are words that must be said.