AFFORDABLE ONLINE MASTERS DEGREE

From left to right, Martin Luther King Jr., Malcolm X, Robert Kennedy, and Harriet Tubman.

LETTER FROM BIRMINGHAM JAIL
April 16, 1963

MY DEAR FELLOW CLERGYMEN:
While confined here in the Birmingham city jail, I came across your recent statement calling my present activities "unwise and untimely." Seldom do I pause to answer criticism of my work and ideas. If I sought to answer all the criticisms that cross my desk, my secretaries would have little time for anything other than such correspondence in the course of the day, and I would have no time for constructive work. But since I feel that you are men of genuine good will and that your criticisms are sincerely set forth, I want to try to answer your statements in what I hope will be patient and reasonable terms.

------- *AUTHOR'S NOTE: This response to a published statement by eight fellow clergymen from Alabama (Bishop C. C. J. Carpenter, Bishop Joseph A. Durick, Rabbi Hilton L. Grafman, Bishop Paul Hardin, Bishop Holan B. Harmon, the Reverend George M. Murray. the Reverend Edward V. Ramage and the Reverend Earl Stallings) was composed under somewhat constricting circumstance. Begun on the margins of the newspaper in which the statement appeared while I was in jail, the letter was continued on scraps of writing paper supplied by a friendly Negro trusty, and concluded on a pad my attorneys were eventually permitted to. leave me. Although the text remains in substance unaltered, I have indulged in the author's prerogative of polishing it for publication. -------

I think I should indicate why I am here In Birmingham, since you have been influenced by the view which argues against "outsiders coming in." I have the honor of serving as president of the Southern Christian Leadership Conference, an organization operating in every southern state, with headquarters in Atlanta, Georgia. We have some eighty-five affiliated organizations across the South, and one of them is the Alabama Christian Movement for Human Rights. Frequently we share staff, educational and financial resources with our affiliates. Several months ago the affiliate here in Birmingham asked us to be on call to engage in a nonviolent direct-action program if such were deemed necessary. We readily consented, and when the hour came we lived up to our promise. So I, along with several members of my staff, am here because I was invited here I am here because I have organizational ties here.

But more basically, I am in Birmingham because injustice is here. Just as the prophets of the eighth century B.C. left their villages and carried their "thus saith the Lord" far beyond the boundaries of their home towns, and just as the Apostle Paul left his village of Tarsus and carried the gospel of Jesus Christ to the far corners of the Greco-Roman world, so am I. compelled to carry the gospel of freedom beyond my own home town. Like Paul, I must constantly respond to the Macedonian call for aid.

Moreover, I am cognizant of the interrelatedness of all communities and states. I cannot sit idly by in Atlanta and not be concerned about what happens in Birmingham. Injustice anywhere is a threat to justice everywhere. We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly. Never again can we afford to live with the narrow, provincial "outside agitator" idea. Anyone who lives inside the United States can never be considered an outsider anywhere within its bounds.

You deplore the demonstrations taking place In Brimingham. But your statement, I am sorry to say, fails to express a similar concern for the conditions that brought about the demonstrations. I am sure that none of you would want to rest content with the superficial kind of social analysis that deals merely with effects and does not grapple with underlying causes. It is unfortunate that demonstrations are taking place in Birmingham, but it is even more unfortunate that the city's white power structure left the Negro community with no alternative.

In any nonviolent campaign there are four basic steps: collection of the facts to determine whether injustices exist; negotiation; self- purification; and direct action. We have gone through an these steps in Birmingham. There can be no gainsaying the fact that racial injustice engulfs this community. Birmingham is probably the most thoroughly segregated city in the United States. Its ugly record of brutality is widely known. Negroes have experienced grossly unjust treatment in the courts. There have been more unsolved bombings of Negro homes and churches in Birmingham than in any other city in the nation. These are the hard, brutal facts of the case. On the basis of these conditions, Negro .leaders sought to negotiate with the city fathers. But the latter consistently refused to engage in good-faith negotiation.

Then, last September, came the opportunity to talk with leaders of Birm

The Eastern Orthodox Churches trace their roots back to the Apostles and Jesus Christ. Apostolic succession established the seats of Patriarchy (for example see the Greek Orthodox Patriarch of Jerusalem). Orthodoxy reached its golden age during the high point of the Byzantine Empire, taken over by the Bulgarian Orthodox Church and the Serbian Orthodox Church before it continued to flourish in Russia after the Fall of Constantinople. Numerous autocephalous churches have been established in Eastern Europe and Slavic areas.
Four stages of development can be distinguished in the history of the Orthodox Churches. The first three centuries, through the age of Constantine the Great constitute the apostolic and ancient period. The medieval period, beginning with the period of the First seven Ecumenical Councils, comprises almost ten centuries from the death of Constantine to the Fall of Constantinople. The age of captivity (under Islam) starts, roughly, for the Greek and Balkan communities in the fifteenth century with the Fall of Constantinople, and ends about the year 1830, which marks Greek and Serbian independence from the Ottoman Empire. The last stage is the modern period.
The Orthodox Churches with the largest number of adherents in modern times are the Russian and the Romanian Orthodox churches. The most ancient of the Orthodox churches of today are the Churches of Constantinople, Alexandria (which includes all of Africa), Georgia, Antioch, and Jerusalem.[1][2][3]

Coober Pedy is a town in northern South Australia, 846 kilometres north of Adelaide on the Stuart Highway. At the 2006 census its population was 1,916 (1,084 males, 832 females, including 268 indigenous Australians).[1] The town is known as the opal capital of the world because of the quantity of precious opals that are mined there. It is also famous for most of the residents living below ground, mostly in old mines refurbished, due to the scorching daytime heat. The name 'Coober Pedy' comes from the local Aboriginal term kupa-piti, which means 'whitemans hole' 'waterhole'.[2]

Aboriginal people have a long-standing connection with the area. The first explorer to pass near the site of Coober Pedy was Scottish born John McDouall Stuart in 1858, but the town was not established until after 1915, when opal was discovered by Willie Hutchinson.[3] Miners first moved in around about 1916. The harsh summer desert temperatures mean that many residents prefer to live in caves bored into the hillsides. A standard three-bedroom cave home with lounge, kitchen, and bathroom can be excavated out of the rock in the hillside for a similar price to a house on the surface. It remains at a constant temperature, whereas surface living needs air-conditioning, especially during the summer months, when temperatures often exceed 40 degrees Celsius (104 degrees Fahrenheit). The relative humidity rarely gets over 20% on these hot days, and the skies are usually cloud-free. The average maximum temperature is 30-32 degrees Celsius, but it can get quite cool in the winter.


Opalized mollusc shell from a Coober Pedy mine. Size: 2.8 x 2.0 x 1.0 cm.
Coober Pedy is a very small town, roughly halfway between Adelaide and Alice Springs, that has become a popular stopover point and tourist destination, especially since the completion of the sealing of the Stuart Highway in 1987.
Interesting attractions in Coober Pedy include the mines, the graveyard, and the underground churches. The first tree ever seen in the town was welded together from scrap iron. It still sits on a hilltop overlooking the town. The local golf course - mostly played at night with glowing balls, to avoid daytime temperatures - is completely free of grass, and golfers take a small piece of "turf" around to use for teeing off. As a result of correspondence between the two clubs, the Coober Pedy golf club is the only club in the world to enjoy reciprocal rights at The Royal and Ancient Golf Club of St Andrews.[4]
Both the town and its hinterland, for different reasons, are very photogenic and have therefore attracted film makers. The town itself was the setting for the 2006 film Opal Dream. The hinterland, notably the Breakaways and Moon Plain, have featured as backdrops in films including Mad Max Beyond Thunderdome, Red Planet, Priscilla, Queen of the Desert, Pitch Black and Salute of the Jugger which made considerable use of locals as extras. Coober Pedy also featured in the second season of the TV series, The Amazing Race. The book Wildfire by Chris Ryan includes Coober Pedy but states that there are only 3 buildings on the surface and the rest of the town is underground. The music video for INXS's "Kiss The Dirt (Falling Down the Mountain)" was shot at Moon Plains. The town is a pivotal location in Wim Wenders' 1991 film Until the End of the World.[5][6]
[edit]Climate