![]() ![]() You’ve probably heard of Marco Polo, who left his hometown of Venice, Italy in 1271 as a teenager and traveled for the next 24 years. He spent most of his time in China, where he became an advisor to the country’s ruler Kublai Khan. He published The Travels of Marco Polo in 1300 and it became an instant best-seller. Four years later Ibn Battuta, who became known as the “Muslim Marco Polo,” was born in Tangier, Morocco. When he was about 21 he undertook the hajj, the trip to the Muslim holy city of Mecca in the Arabian Peninsula. During the month he stayed there following a two-year journey, he heard fascinating tales of far-flung lands from his fellow pilgrims. Rather than returning home to the career as a lawyer that awaited him, Ibn Battuta decided to see those lands. He joined a camel caravan to Persia. From there he went to Africa, then to Asia. He crossed hot deserts and snow-covered mountain passes. He survived bandit attacks and voyages on stormy and pirate-infested seas. He enjoyed long periods of living in luxury, as well as other periods of soul-crushing poverty. He finally returned home to discover that his parents were dead. So he crossed the Straits of Gibraltar to visit the remnants of Islamic Spain. Then, at the “request” of the sultan of Morocco, who wanted to establish trade relations with the mighty Muslim empire of Mali, West Africa, Ibn Battuta toured that region for nearly three years. He came back to Morocco for good in 1354, ending 29 years of traveling. During that time, he covered about 75,000 miles. By contrast, Marco Polo’s journeys encompassed roughly 15,000 miles over a 24-year period. Like Marco Polo, Ibn Battuta published an account of his travels, A Gift to Those Who Contemplate the Wonders of Cities and the Marvels of Traveling, more commonly called the Rihla (or “Journey”). He spent his remaining years before his death in 1368 as a judge—finally involved with the legal career he had avoided so many years earlier.
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![]() ![]() On August 28, 1963, the Reverend Dr. Martin Luther King, Jr., stood on the steps of the Lincoln Memorial in Washington, D.C., and looked out at a sea of faces reaching as far as the eye could see. More than 200,000 people had gathered there to take part in one of the largest protest rallies in United States history: the March on Washington for Jobs and Freedom. Standing there that day, Dr. King delivered a stirring speech: his “I Have a Dream” speech. It’s a speech that has been voted the best political speech given in the United States during the 20th century, according to a group of 137 experts on speechmaking who were asked to pick the century’s 100 top speeches. In this speech, Dr. King called for an end to segregation and discrimination, which had led to so many people being treated unfairly just because of the color of their skin. He spoke of his dream that one day the nation would live up to the idea set forth in its Declaration of Independence—that “all men are created equal.” He spoke also of his dream that one day black children and white children would treat each other as sisters and brothers. Today, visitors to the Lincoln Memorial in Washington can stand on the very spot where Dr. King stood more than fifty years ago to deliver his famous speech. The location is marked by these words that have been chiseled into a stone landing about eighteen steps down from the top: I HAVE A DREAM MARTIN LUTHER KING, JR. THE MARCH ON WASHINGTON FOR JOBS AND FREEDOM AUGUST 28, 1963 Carving these words into the stone step came about because of a tourist from Kentucky who visited the Lincoln Memorial in 1997 and wondered why there wasn’t a sign to let people know where Dr. King had stood. This visitor wrote to his representative in Congress, who agreed that marking the spot was a good idea and had Congress passed a law to allow that to happen. To figure out exactly where Dr. King stood, officials at the National Park Service, which manages the Lincoln Memorial, carefully studied photos and video that had been taken during the speech. Then, in 2003, they arranged for a local stone cutter to carve the words into the step where they decided Dr. King had stood. You have to look closely to find those words in the stone. They’re not highlighted in a bright color. But when you find them, you can stand up on that step and look out as Dr. King did, and try to imagine how he must have felt as he shared his hopes and dreams for his country with that huge crowd.. Click here for Dr. King’s “I Have a Dream Speech.” Click here for article Sources. ![]() Amy Nathan is the author of Round and Round Together: Taking a Merry-Go-Round into the Civil Rights Movement, which tells of another civil rights milestone that took place on August 28, 1963—the day Dr. King gave his famous speech. That same day, about forty miles away from the Lincoln Memorial, a once-segregated amusement park at last dropped segregation, and a very young girl took a very special ride on a merry-go-round. MLA 8 Citation
Nathan, Amy. "Standing with Doctor King." Nonfiction Minute, iNK Think Tank, 12 01 2018, www.nonfictionminute.org/the-nonfiction-minute/ Standing-With-Doctor-King. ![]() According to family lore, my relative Fayett Johnson was lynched in Bristol, Virginia. Not surprisingly, my research produced no clues beyond a fatal house fire. Many lynchings went unreported and remain unsolved. This question poem evokes the climate of hate that fueled lynch mobs and the mystery surrounding so many such crimes. LYNCHED! On that day my family has tried to forget Were buds on the branches or did leaves shade the lawn? Were the trees adorned in red and gold or sheathed in ice? What had Fayett done to land in jail? Did he wink at a white girl who smiled at him? Or had he simply sassed the wrong white man? How many days was he locked up before the masked mob took the law into its hands and snatched him from that cell? Who was in the mob? The doctor, the shopkeeper? Did it swell to hundreds? Thousands? And did they advertise? Could the sheriff have stopped them if he’d tried? Did they drag Fayett down a dusty road to a clearing in the woods? Or to a bridge? What if they marched him to the square? Did families flock to the spectacle as if a picnic or a fair? Were there boys in caps and girls with bows? Who would miss this? Was a rope waiting on a limb? Did they make him climb A ladder? Thread his head through a noose? Was there a hush as his body dropped, as his neck broke? Did the mob strip Fayett And then light kindling beneath his limp body? Did they swap jokes as flesh charred? Did the onlookers clamor for bits of rope and bone and scraps of overalls? Did they sever body parts as souvenirs? Did this horror make headlines? Did a photographer snap a penny postcard? Was that dread or sick delight on the faces in the crowd? Did a single soul cringe or shed a tear? When the news reached Fayett’s folks Did his father pound his fists and his poor mother faint? Did he leave a wife or children? Or just unrealized dreams? Months later, when grass covered his grave, Did his dog wait on the porch for his return? Did his family mention that day only in whispers? A century later, does that tree still stand? ![]() Carole Boston Weatherford's book, Birmingham, 1963 is a poetic tribute to the victims of the racially motivated church bombing that served as a seminal event in the struggle for civil rights. In 1963, the eyes of the world were on Birmingham, Alabama, a flash point for the civil rights movement. Birmingham was one of the most segregated cities in the United States. Civil rights demonstrators were met with police dogs and water cannons. Archival photographs with poignant text written in free verse offer a powerful tribute to the young victims. ![]() The song “We Shall Overcome” was an important part of the civil rights movement of the 1960's. It gave hope and courage to thousands of blacks and whites who protested peacefully against unfair treatment of African Americans. The song is easy to sing, but its words carry a powerful message. Here’s its main verse: We shall overcome, We shall overcome, We shall overcome some day, Oh, deep in my heart I do believe We shall overcome some day. Often protestors faced hostile crowds, were arrested, or even beaten up when they took part in nonviolent demonstrations that called for all Americans—no matter their skin color—to have the same right to vote and be treated fairly in restaurants, stores, businesses, schools, buses, trains—and even amusement parks. Reverend Dr. Martin Luther King, Jr., a main leader of the civil rights movement, urged demonstrators not to fight back, no matter how badly they were treated. This song helped them do that. Holding hands and joining their voices in “We Shall Overcome” during demonstrations—or in jail—helped them feel they weren’t alone and that despite the danger, their efforts would lead to a better America. The protests did indeed lead to new laws being passed. The 1964 Civil Rights Law makes it illegal for any business that serves the public to discriminate against people because of race, religion, gender, or national origin. The 1965 Voting Rights Law outlaws rules that make it hard for blacks to vote. News about these nonviolent protestors—and their song—spread around the world. Before long, people protesting for fair treatment in other countries began singing “We Shall Overcome” in their own languages. It has been sung by demonstrators in such varied countries as India, Czechoslovakia, Romania, China, and Britain. While I was doing research for a book on civil rights, a man told me how the song helped him when he was surrounded by a hostile mob that hurled insults (and some rocks) during a 1963 demonstration at an amusement park that refused to let in blacks. When police arrived to arrest the protestors (not the stone thrower), the demonstrators held hands and sang the song as they walked through the mob to the police van. Their voices were shaky as they sang the verse “We are not afraid,” because they were very afraid, but the song gave them the courage to keep going. Click here for source notes on this article. ![]() Amy Nathan is the author of Round and Round Together: Taking a Merry-Go-Round into the Civil Rights Movement, which tells the tale of the nearly ten years of protests that were needed to finally end segregation at an amusement park, placing the story of the park—and its merry-go-round—within the context of the civil rights movement as a whole. For more information on the book, click here. MLA 8 Citation
Nathan, Amy. "'We Shall Overcome': The Power of a Song." Nonfiction Minute, iNK Think Tank, 23 Feb. 2018, www.nonfictionminute.org/the-nonfiction-minute/ we-shal-overcome-the-power-of-a-song. ![]() It was December 24, 1801, when bundled-up Philadelphians bought their 25¢ tickets and entered Peale’s Museum on Fifth Street. Once inside, they saw the owner’s paintings. And I’ll bet you have too—even if you’ve never heard of Charles Willson Peale. This one, for instance, of his fellow Revolutionary War soldier: Visitors to the museum had seen Peale’s collections of butterflies, too, and other nature specimens, such as the fossilized teeth of mysterious beasts. (Who knew then that animals went extinct? Hardly anybody!) But on this extra-special Christmas Eve, people probably hurried past Peale’s handmade dioramas, with the lifelike bodies of birds and mammals that he’d stuffed and posed. Today, Mr. C.W. Peale himself was introducing his NEW ATTRACTION. People had paid an extra 50¢ just to see it! Now they looked up, up, UP at it, and were astonished. What animal’s skeleton was eleven feet tall? Seventeen and a half feet from its bony tail to the tips of its giant, curving tusks? It was a mastodon. No one had seen a live mastodon in more than ten thousand years. So how did one’s bones get to Philadelphia? Mr. Peale and other naturalists such as Thomas Jefferson, the new President-elect, wrote to one another about their studies, collections, and the latest discoveries, such as like these huge, mysterious bones in southern New York state. Some of North America’s long-gone mastodons ended up there, by the Hudson River. As soon as he heard about them, Peale hurried to see them. Then he not only figured a way to dig up the bones, but he also painted a picture of the huge excavation! ![]() Peale’s son, Rembrandt helped to draw and assemble the bones: For years, people paid to marvel at the enormous, sensational skeleton. Later on, after Mr. Peale’s death in 1827, his museum slowly went broke. P.T. Barnum, the circus showman, bought a lot of his exhibits. Later still, they were destroyed in a fire. And the mighty bones of the mastodon wound up lost for a hundred years, until the skeleton turned up in Germany, where you can see it today. ![]() In Thomas Jefferson, her sixth presidential biography for National Geographic, Cheryl Harness illuminates the many sides of Thomas Jefferson: scientist, lawyer, farmer, architect, diplomat, inventor, musician, philosopher, author of the Declaration of Independence, founder of the University of Virginia, and third president of the United States. Readers meet this extraordinary man of contradictions: a genius who proclaimed that "All men are created equal" and championed the rights of "Life, Liberty, and the Pursuit of Happiness," while at the same time living a life that depended on the enforced labor of slaves. MLA 8 Citation
Harness, Cheryl. "The Big Deal in Mr. Peale's Museum." Nonfiction Minute, iNK Think Tank, 18 Apr. 2018, www.nonfictionminute.org/the-nonfiction-minute/ The-Big-Deal-in Mr-Peales-Museum. |
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