►
From YouTube: Our Neighbor's Keeper: Juneteenth
Description
On this episode of Our Neighbor's Keeper, Josiah Gilliam talks to University of Pittsburgh Associate Professor Laurence Glasco, Ph.D.
A
Some
folks
told
us
that
they
couldn't
make
it
in
person
and
asked
if
we
could
record
this
meeting,
so
they
could
view
it
after
the
fact
so,
we've
honored
that
request.
That's
why
you
see
that
the
webinar
is
being
recorded.
I
want
to
start
by
talking
about
the
image.
That's
on
the
screen
this
weekend.
We
have
a
couple
amazing
opportunities
for
folks
to
spend
time
in
community.
A
We're
gonna
be
in
westinghouse
park
on
friday
and
saturday,
and
there
will
be
food
for
folks,
dj
tables.
You
can
learn
about
some
of
the
organizations
to
help
put
it
together,
but
we're
also
going
to
spend
some
time
beautifying
the
park
and
working
on
a
couple
projects
using
the
mission
continues
leadership.
A
Zach
banner
from
the
steelers
will
be
joining
us
to
talk
a
little
bit
about
the
work
that
he's
passionate
about
and
spend
some
time
with
us
and
representative
ed
gainey,
who
represents
that
portion
of
the
east
end
and
other
parts
within
pittsburgh
will
also
be
joining
us
to
talk
about
juneteenth
and
community
as
well.
You
can
see
some
of
the
other
partners
on
the
screen,
there's
things
on
friday
and
saturday,
so,
if
you're
able
to
join
and
willing,
please
do
so
and
please
share
with
your
network.
A
You
can
find
this
flyer
on
some
of
the
associated
organizations,
social
media
and
then
finally,
I
want
to
acknowledge
and
thank
the
pittsburgh
parks
conservancy
for
their
leadership.
In
helping
put
this
together,
we
had
a
team
member
from
their
team
that
was
going
to
be
joining
us
for
this
conversation
and
couldn't
due
to
a
last-minute
conflict,
but
I
do
want
to
highlight
what
she
was
going
to
be
talking
about
before
we
transition
to
professor
professor
glasgow.
A
You
know
the
the
idea,
for
this
event
really
was
about.
You
know:
deepening
our
understanding
around
juneteenth
honoring,
the
history
both
nationally
and
locally,
and
just
spending
some
time
together.
Talking
about
what
these
themes
mean
in
modern
times
and
the
pittsburgh
parks
conservancy
has
been
doing
some
really
great
work
with
the
slavery
to
freedom
garden
at
the
frick
environmental
center.
This
is
the
latest
evolution
in
the
freedom
from
slavery
to
freedom,
work
that
has
been
pioneered
by
the
heinz
history
center.
A
A
B
Thank
you,
I'm
glad
to
be
here.
I'm
really
happy
that
there's
been
so
much
interest
in
juneteenth
among
the
public,
historians
and
scholars
in
academia
were
always
glad.
I
am
certainly
to
get
our
message
out
into
the
community
into
people
instead
of
just
talking
to
the
same
15
or
so
people
who
are
professionally
interested
in
doing
research
on
some
topic.
B
Well,
change
is
not
often
quiet
and
calm,
and
peaceful
and
kumbaya
change
involves
conflict
and
strife,
but
hopefully
strange
change
also
can
include
understanding,
and
I
think
the
world
actually
became
better
from
the
1960s
a
better
place.
There
are
things
that
that
we
do
today
that
would
have
been
that
we
think
are
just
normal
and
natural.
That
would
have
been
seen
very
well
unnatural
back
in
the
1960s
and
50s.
So
we
have
made
progress
and
with
progress
and
change
comes
conflict
we're
in
the
middle
of
it.
B
B
There
was
a
lot
of
a
lot
of
questions,
a
lot
of
conflict
going
on,
but
it
was
an
exciting,
exciting
time
and
I
think
we're
pushing
forward
again
and
the
the
fact
that
there
is
attention
there
is
conflict
is
a
sign
that
we
are.
We
certainly
are
changing
and
the
celebration
of
juneteenth
is
some
ways
very
old
in
some
ways
very
new,
I
got
to
say
I
was
raised,
I'm
light-skinned
as
you
can
see,
but
I
was
raised.
B
B
I
got
to
say
I
first
became
thinking
about
the
significance
of
juneteenth
at
a
seder
back
in
the
1990s,
I
was
invited
to
a
seder.
My
first
seder
I'd
never
been
to
one.
I
had
no
idea
what
it
involved
and
I
was
dumbfounded
at
what
it
was
about.
It
was
about
the
emancipation
of
the
people
from
slavery
and
the
the
conversation
that
night
was
remember.
We
were
slaves
and
remember
we
had.
B
B
We
don't
really
we
black
americans,
we
don't
really.
As
far
as
I
knew
celebrate
emancipation,
I
wonder
why
it's
so
important
and
it's
so
touching
to
see
it
and
we
sort
of
had
the
thing
with
slavery
was
dirty.
It
was
nasty,
it
was
something
people
wanted
to
forget,
wanted
to
move
on
into
a
brighter
future,
and
there
was
just
a
sense
of
let's
not
talk
about
those
sorts
of
things.
B
It
makes
me
think,
and
now
it's
a
national
holiday-
and
I
thought
to
myself-
and
maybe
someone
on
this
program
knows
how
long
after
emancipation
did
it,
take
the
jews
to
celebrate
and
commemorate
their
emancipation?
Did
they
do
it
immediately
and
start
these
seder
dinners
immediately?
Did
it
come
a
hundred
years
later?
B
A
thousand
years
later,
I
I
have
no
idea.
I
think
it
would
be
fascinating,
because
I
wonder
in
some
regards
whether
this
avoidance
of
talking
of
slavery
among
among
black
americans
is
universal,
that
sometimes
when
things
are
very,
very
painful
people
don't
like
to
talk
about
them,
and
it's
only
after
you
get
some
distance,
sometimes
that
people
are
willing
when
there's
a
traumatic
event
that
happens
in
someone's
life.
B
We
know
that
they
they
say
they
don't
want
to
talk
about
it.
Men
come
back
from
war
and
they've,
seen
death
and
they've
seen
horrible
things,
and
they
don't
want
to
talk
about
it
for
many
many
years
until
they
can
begin
to
come
to
terms
with
it,
and
I
don't
know
if,
within
the
jewish
people,
there
was
a
lag
between
getting
out
of
out
of
egypt
out
of
slavery
and
a
commemoration
of
it.
B
I
think
it'd
be
an
interesting
thing
to
think
to
pursue
the
history
of
of
the
seder
and
and
things
the
seder
dinner,
and
things
like
that.
So
that's
those
were
one
of
my
preliminary
thoughts.
The
other
one
was
people
have
raised
the
question:
why
do
we
need
a
celebration
of
liberty
among
blacks
when
we
already
have
the
fourth
of
july?
That's
coming
up
just
a
week
or
two
afterwards.
B
Why
can't
that?
Suffice,
and
certainly
the
ideals
as
expressed
in
that
the
american
revolution,
the
declaration
of
independence,
the
the
idea
that
all
men
are
created
equal
endowed
with
their
creator?
You
know
we
know
that
we
know
the
drill
on
that
with
certain
inalienable
rights.
You
know
life
with
the
right
to
life,
liberty
and
the
pursuit
of
happiness.
B
B
No
other
nation
was
founded
on
such
principles
of
equality
and
freedom.
It
was
really
new.
A
lot
of
people
found
it
very
scary
to
have
a
democracy.
They
said
this
will
just
wind
up
as
mob
rule
the
mobs
will
take
over
you
know
we
hear
that
sort
of
talk
today
about
oh
black
lives
matter
and
the
rioters
in
the
streets
are
going
to
take
over.
We
need
the
police
for
order
and
things.
B
We
know
that
there
was
a
giant
contradiction
in
that
declaration.
It
was
a
contradiction
that
frederick
douglass
pointed
out
in
the
1850s,
when
a
famous
or
to
some
people
notorious
essay.
He
wrote
what
does
the
fourth
of
july
mean
to
the
slave,
because
here
they
were
in
the
1850s
celebrating
freedom,
liberty,
democracy,
equality
and
there
were
four
million
slaves
at
the
time.
This
was
america's
original
sin.
B
B
Had
there
not
been
an
emancipation,
we
would
have
had
two
states,
I
guess
confederate
states
and
whatever
the
other
would
be
called
the
northern
states
or
something
like
that.
We
would
not
have
the
united
states
of
america,
because
the
two
are
linked.
The
two
were
linked
abraham
lincoln
himself
said
a
nation
cannot
stand
divided
as
slave
and
half
free,
so
he
knew
as
if
we
had
slavery.
There
were
enough
people
who
could
not
stomach
it
that
this
would
not
be
a
nation.
B
This
would
be
at
best
two
nations
and
who
knows
there
might
have
been
more
splintering
of
the
nation.
It
also
needs
to
be
said
that
the
saving
of
the
union,
as
I
say,
was
linked
to
the
emancipation
of
slaves,
so
those
two
went
together
and
it
means
that
the
emancipation
was
truly
an
an
interracial
effort.
B
B
But
the
thing
that
often
gets
overlooked
in
this
is
the
role
of
black
soldiers
in
that
war.
That
lincoln's
emancipation
was
not
just
a
benevolent
move
on
his
part.
As
he
said,
it
was
a
just
and
fitting
measure
of
war,
because
the
north
had
been
at
war
with
the
south
for
over
two
years
and
they
weren't
winning
and
the
generals
told
lincoln.
B
B
He
had
his
generals
going
down
the
mississippi
river,
recruiting
black
slaves
to
join
the
union
forces,
and
he
and
his
generals
knew
like
they
said.
Those
slaves
are
not
going
to
join
us
unless
they
get
their
freedom,
because
what
the
heck
they're
going
to
die
for
the
union
and
then
be
sent
back
into
slavery.
You
know
everybody
knew
that's,
that's
a
no
no-brainer
and
no
starter,
and
so
with
the
emancipation
proclamation
in
their
hands.
B
Telling
these
people
blacks,
enthusiastically
deserted
the
plantations,
joined
the
war
effort,
and
that
was
the
real
turning
point
in
the
war.
We
talk
a
lot
in
in
pennsylvania
about
gettysburg,
which
was
fought
in
that
summer
of
1863
that
same
year
and
gettysburg
is
portrayed
as
the
turning
point,
but
gettysburg
was
not
getting
well.
It
was
a
turning
point
in
that
the
south
knew
that
they
could
not
invade
the
north.
They
could
not
bring
the
battle
to
the
north,
so
it
was
a
turning
point
in
that
way.
B
That
was
the
last
time
the
south
came
north,
but
it
did
not
mean
that
the
north
could
go
could
invade
the
south
that
that
they
could
take
richmond,
which
was
the
capital
of
the
confederacy.
I
mean
they
fought
richmond
up
one
side
and
down
the
other.
They
could
not
take
it
and
they
would
not
have
taken
it
without
black
troops.
B
Those
black
troops,
as
they
say,
deserted
the
plantations
took
on
uniforms.
They
had
no
training,
they
had,
they
operated
under
really
very
prejudiced
white
officers.
They
didn't
allow
them
to
have
black
officers,
they
paid
them
less
and
they
paid
white
soldiers
and
we
say
well,
they
were
fighting
for
their
freedom,
but
they
were
also
had
to
feed
their
their
families,
because
these
men
couldn't
leave
their
families
join
the
army
and
leave
the
wife
and
kids
back
on
the
plantation
they'd
have
been
they'd
have
been
killed,
the
their
wives
and
children.
B
So
these
were
whole
family
groups
that
deserted
and
they
didn't
have
anything
to
eat,
and
so
it
was
a
huge
burden
on
black
soldiers,
but
these
slow
salaries.
I
mean,
I
don't
know
why
the
union
army
would
do
something
like
that,
but
they
did,
but
nonetheless,
the
black
soldiers
fought
and
they
thought
with
bravery
and
courage.
B
B
B
B
They
were
treated
as
traitors
and
killed
on
the
spot,
usually
with
dogs
sicked
on
them
to
just
chew
them
up.
So
they
thought
to
the
last
man
when
they
were
outnumbered,
they
thought
until
they
ran
out
of
ammunition
and
then
they
threw
rocks
and
whatever
till
they
were
until
they
were
finally
taken,
but
it
changed.
It
helped
change
northern
opinion,
racial
opinion,
white
soldiers,
we're
very
glad
to
have
black
soldiers
fighting
with
him.
You
know
I
mean
the
guy
anybody
who's
out.
B
There
sharing
danger
with
you
and
is
on
your
side
that
changes
attitudes
real
fast,
there's
a
there
was
an
irish
soldier
who
wrote
back,
he
was
from
chicago
and
I
remember
he
wrote
back
to
some
one
chicago
newspaper
and
he
said
well.
I
was
not
for
before,
but
by
jesus
they
are
hell
for
fighting,
and
that
was
said
in
you
know
in
honor
he
was,
he
was
happy
to
say,
they're
hell
for
fighting,
and
so
that
was
the
turning
point
and
it
wound
up.
B
B
The
answer
was
no,
they
are
not
slaves,
they
are
citizens,
but
it
did
not
answer
the
second
very
important
follow-up
question:
if
they're
citizens,
what
sort
of
citizens
are
they
are
they
to
be?
Are
they
to
be
first-class
citizens,
full
citizens
with
all
the
rights
that
pertain
to
whites,
or
are
they
to
be
second-class
citizen,
with
only
partial
rights
and
the
struggle
from
1865
to
1965?
B
Really
when
the
1964
1965,
when
the
civil
rights
act
and
the
voting
rights
act
100
years
almost
to
the
date
was
to
answer
that
question
were
blacks
to
be
first-class
citizens
with
all
the
rights
that
that
pertaining
to
that
and
the
that
was
answered.
Finally,
in
the
affirmative,
in
1965,
it
took
100
years
a
struggle
of
additional
struggle,
so
some
people
today
then
want
to
say:
well,
there
are
critics
of
celebrating
juneteenth
and
emancipation
among
some
blacks.
Today
they
say
well,
look
it
didn't
free
anybody.
B
B
It
meant
a
lot
to
the
texans
because,
as
everybody
knows
now,
they
were
the
last
to
find
out
that
they
were
free.
That
texas
was
on
the
frontier,
it
was
out
west.
The
word
didn't
get
to
them
for
two
years
until
1865
that
they
did
that
they
were
told
about
the
emancipation
proclamation
and
it
was
months
after
robert
e
lee
surrendered.
He
surrendered
in
april
of
1865..
B
But
in
april
in
june
june,
19
1965,
the
general
granger
of
the
u.s
us
army,
came
and
gave
the
official
news
in
galveston
texas,
read
general
orders
number
three,
that
there
was
no
more
slavery
and
that
the
slaves
were
to
take
their
place
as
citizens.
I'm
going
to
try
to
share
my
screen,
we'll
see
how
this,
how
this
goes
just
to
show
this
proclamation
as
it
was
printed
in
texas.
B
Well,
these
are
the
the
orders
major
general
commanding
official
headquarters
district
of
texas
galveston
texas
june
19
1865.
This
is,
as
they
appeared
in
the
newspapers.
General
orders
number
three.
The
people
are
informed
that,
in
accordance
with
the
proclamation
from
the
executive
of
the
united
states,
all
slaves
are
free.
B
They
are
informed
that
they
will
not
be
allowed
to
collect
at
military
posts
and
they
will
not
be
supported
in
idleness,
either
there
or
elsewhere
by
order
of
major
general
granger
and
signed
by
fw
emery,
a
historic
document.
The
the
reports
are
that
that
people
broke
down
and
they
cried,
they
sang
they
danced
they
celebrated.
B
It
was
a
a
great
occasion.
This
is
a
picture
taken
sometime
about
a
few
years
after
it
of
how
blacks
in
this
is
in
houston.
Texas
were
already
we're
continuing
the
celebrations
every
year
they
would
have
parades
with
decorated
floats
like
this.
You
can
see
the
the
flowers
festooning
the
wheels
of
this
this
wagon,
the
women
in
it
all
dressed
up
in
their
finery,
and
there
would
be
general
there'd,
usually
be
a
picnic.
B
B
Such
celebrations
went
on
this
is
between
1895
and
1905,
so
this
is
from
18
1865
up
until
that
time
it
was
still
going
on
there
and
it
continued
and
texas
and
the
west
were
the
areas
that
most
celebrated
it
and,
as
best
can
be
told
it's
because
it
got
there
so
late,
they
felt
really
left
out
and
it
meant
so
much
more
to
them
than
it
than
maybe.
It
did
in
other
places
that
that
knew
it
earlier
and
didn't
feel
lift
up,
but
they
certainly
continued
their
celebrations.
B
The
thing
about
in
in
texas
after
the
emancipation
happened,
as
I
say
they
had
what
they
called
it
emancipation
day
until
it
finally
became
known
as
juneteenth
day,
but
really
people
were
aware
outside
of
houston.
There
was
in
effect,
neo-slavery,
I
mean
blacks
were
still
working.
The
cotton
plantations
there
under
conditions,
not
all
that
different.
Unfortunately,
as
sharecroppers
from
slaves,
it
was
a
a
modified
version
of
slavery,
but
people
knew
it
was
not
slavery.
B
So,
in
the
early
by
the
early
1900s,
the
juneteenth
celebrations
spread
outward
from
texas
to
oklahoma,
to
arkansas
and
parts
of
louisiana
that
that
really
captivated
the
spirit
of
black
americans
in
those
in
those
states.
They
continued
celebrating
them
pretty
much
in
the
same
way
until
in
the
1930s
there
was
a
major
uptick
in
the
celebrations.
B
It's
not
quite
clear
what
set
it
off,
but
a
dallas
educator
and
businessman
named
antonio
maceo
smith,
that
name
antonio
maseos.
Anybody
heard
that
name,
I
suspect,
maybe
some
of
that,
but
antonio
masayo
was
the
great
african-american
liberator
of
cuba.
He
was
a
soldier
in
the
cuban
fight
for
independence.
He
was
the
great
cuban
war
hero
and
is
celebrated
by
white
and
black
cubans
for
freeing
cuba
from
spanish
domination
and
celebrated
among
blacks,
for
in
doing
so
ending
slavery.
B
There
he
had
black
troops
called
the
mambize,
which
is
the
name
for
a
congo
fighting
group
who
fought
like
fought
like
heck
down
there,
just
like
black
black
soldiers
fought
in
the
united
states.
So
I'm
guessing-
I
don't
know
this
antonio
maseo
smith,
but
with
a
name
like
that,
there's
kind
of
there's
got
to
be
a
connection.
B
You
just
know
it's
there.
Well,
he
was
a
businessman
and
he
led
efforts
in
this
is
in
dallas
to
have
a
major
exhibit
of
negro
achievement
of
what
blacks
had
achieved
since
emancipation
and
he
wanted
it
at
the
texas
centennial
exposition
of
1936,
the
the
fair
organizers,
the
whites
refused
it.
They
didn't
want
any
celebration
of
black
progress,
but
this
man
persisted
and
somehow
got
a
hundred
thousand
dollar
grant.
B
This
was
over
the
protest
of
local
whites.
The
thing
opened
and
attracted
some
almost
50
000
black
americans,
who
came
to
the
state
fairgrounds
for
the
largest
juneteen
celebration
in
history.
Up
to
that
up
to
that
time.
Now,
as
soon
as
the
the
the
centennial
celebrations
were
over
whites
and
dallas
destroyed
demolished
the
hull,
they
didn't
find
any
such
hole,
they're
reminding
blacks
of
anything
about
emancipation
or
anything,
but
it
was.
It
was
too
late.
B
The
celebrations,
which
sort
of
tapered
out
now
really
revived
there
in
texas
and
in
a
number
of
these
other
western
states
and
celebration
spread
afterwards
until
when
world
war
ii
broke
out,
they
had
another
infusion
of
of
energy
emancipation
day.
Because
the
idea
when
blacks
went
to
war
for
world
war
ii,
they
first
they
had
to
insist
on
the
right
to
fight
world
war
ii.
The
government
didn't
want
them
to
fight
because
they
knew,
if
somebody
fights
for
their
country
they're
not
going
to
be
satisfied
with
being
second-class
citizens.
B
B
We're
fighting
we're
going
to
fight
to
help
america
restore
democracy
in
europe,
but
it
was
also
we're
going
to
fight
at
home
to
bring
democracy
to
america,
and
there
were
double
fee.
Oh
hairdos,
women
started
wearing
their
hair
up
in
a
double
v
in
the
back.
The
hairdressers
would
twist
their
braids
into
a
v
men.
Black
men
went
to
the
barber
shop
and
had
the
barber
cut
into
their
cut
through
their
hair
down
to
the
to
the
scalp
in
the
form
of
a
double
v.
B
And
stuff
like
that,
there
were
even
hollywood
celebrities
who
started
the
white
celebrities.
You
started
wearing
the
double
v
things.
It
became
a
big,
a
big
thing
and
it
again
revitalized
or
certainly
kept
going,
the
idea
of
juneteenth
and
this
this
celebration,
and
it
was
blacks,
especially
in
texas
and
oklahoma,
and
places
tied
it
into
juneteenth.
B
So
it
gave
another
another
boost
to
it.
It
still
wasn't
much
in
the
north.
There
were
there
still
wasn't
a
whole
lot
going
on.
There
was
some
gallipolis
ohio
had
a
juneteenth
celebration,
but
I
haven't
found
any
evidence
of
it
elsewhere
in
ohio
and
most
other
northern
states,
then
in
the
1960s
it
certainly
did
come
to
pittsburgh,
at
least
because
I
had
there
was
a
librarian
at
the
university
of
pittsburgh,
jane
robinson,
who
I
knew
and
she
was
from
sewickley,
and
I
can
remember
I'm
sorry.
B
Jane
is
dead
for
a
long
time
now,
but
she
told
me
how,
when
she
was
a
little
girl
they
used
to
march
across
the
bridge
from
sewickley
all
the
way
out
to
I
think
mcdonald
or
out
toward
the
airport,
blackswood
and
they'd
link
up
with
blacks
from
pittsburgh
and
they'd
have
picnics
out
there
and
celebrate
and
they
called
it.
Juneteenth
celebrate
emancipation
and
juneteenth.
So
there
were
some
signs.
There
were
some
things
going
on.
B
I
don't
know
too
much
about
it,
but
certainly
so
that
was
the
double
v
campaign
and
later
was
followed
up
during
the
civil
rights
movement.
There
were
celebrations,
especially
and
especially
in
the
in
the
southwest
juneteenth
as
part
of
the
civil
rights
movement,
but
they
in
the
70s
and
80s.
They
spread
them
to
california,
wisconsin
illinois,
georgia,
washington
and
other
places
began
picking
up
juneteenth,
so
it
was.
B
B
In
that
way
as
well-
and
so
I've
got
to
say-
you
know,
thank
goodness,
god
bless
those
texans
and
those
folks
out
in
oklahoma,
because
now
it's
spread
just
the
last
few
years,
become
much
more
popular
groups.
The
association
for
the
study
of
african
american
life
and
history
called
for
a
national
celebration,
the
congressional
black
caucus
did.
Everybody
is
pretty
well
on
board
now
and
that's
how
it
it
passed.
Republicans
and
democrats
voted
for
it
and
it
has
become
really
a
a
wide
celebration.
B
It's
the
sort
of
thing
I
remember
back
in
the
oh.
In
the
early
2000s,
there
was
a
gal
from
the
pitts
black
studies
department,
maisha
bataan.
She
was
a
friend
of
mine
when
she
went
out
to
teach
in
the
university
of
arizona,
and
I
remember
getting
a
letter
from
her
sort
of
a
desperate
letter.
Larry
send
me
information
on
juneteenth.
Everybody
wants
to
talk
about
juneteenth
out
here,
and
I
don't
know
anything
and
I'm
teaching
this
course.
B
So
I
dug
around.
I
got.
I
got
her
information
on
juneteenth
so
that
that
kind
of
revised
revived
my
interest
a
bit
in
juneteenth.
I
really.
This
came
after
I'd
been
to
that
seder
and
I'd
been
thinking
about.
Why
don't
we
have
more
of
this,
and
I
was
excited
to
hear
her
talking
about
how
popular
it
was
out
there
and
the
university
was
going
to
make
it.
She
was
at
arizona
state.
B
The
thing
that
still
puzzles
me
in
addition
to
the,
why
we
don't
have
a
seder
like
celebration,
is
why
we
don't
have
a
film
when
I
give
this
sort
of
message
to
my
class,
the
students
don't
know
about
how
important
black
soldiers
were
in
winning
that
war
and
how
blacks
were
not
set
free
by
lincoln.
They
set
themselves
free,
they
won
their
own
freedom
by
fighting
for
it
and
it's
so
it's
not
just
the
fights
of
the
civil
rights
era.
B
And
so
I
I
say
to
any
of
my
students-
and
I
say
to
anyone
on
this
on
this
call
please
get
out
and
make
a
movie
spread
the
word
and
have
more
of
these
sorts
of
zoomed
things.
This
is
my
fourth
zoom
presentation
this
this
spring,
not
getting
my
other
work
done,
but
I
enjoy
it
anyway
and
I'm
very
happy
to
do
it,
and
I
got
one
more.
B
My
last
one
is
going
to
be
on
july,
the
first,
which
is
my
birthday,
so
I'm
giving
up
my
birthday
for
a
dreamt
celebration
happily,
so
I
want
to
thank
people
who
have
tuned
in
and
gee.
We
have
plenty
of
time
since
it's
just
me
if
it
really
welcome
any
questions
or
comments
or
or
discussion
on
this,
so
I
turn
it
back
to
you.
Josh.
A
Even
for
someone
that's
been
studying
the
history,
you
know
myself
and
what
a
special
moment
to
have
this
conversation
as
many
of
the
attendees
know
not
just
a
national
holiday,
that's
recent
as
of
this
week,
but
the
city
of
pittsburgh
has
officially
recognized
juneteenth
as
a
holiday,
and
we
celebrated
that
last
friday,
terrific.
We
do
have
some
comments
and
some
questions
here,
professor
I'll
just
read
them
to
you,
someone
expressed
interest
in
in
your
sense
of
how
of
the
movement
for
it
to
become
a
national
holiday.
A
B
B
A
switch
goes
off
in
the
in
the
minds
of
many
people
and
historians
really
don't
know
we
get
these
moments
in
history
when
things
just
change
when
a
mood
shifts-
and
we
don't
always
predict
it-
we
don't
always
see
it
coming.
We
often
don't
and
it
has
happened.
This
is
not
the
first
time
we
didn't
see
the
marcus
garvey
movement
coming,
for
example,
that
was
the
by
far
the
largest
political
movement
among
black
americans.
B
Up
to
that,
up
to
that
date,
there
were
millions
of
blacks
who
joined
the
garvey
movement
in
the
around
world
war
one
and
the
early
1920s.
It
came
out
of
nowhere.
You
cannot
find
people
talking
about
this
gradual
build-up
to
the
garvey
movement
and
it
was
a
national
movement
and
you
found
it
is
really
international.
You
had
it
in
in
england
and
canada
and
africa
as
well,
and
the
caribbean
and
parts
of
central
america,
as
well
as
the
united
states.
People
didn't
see
it
coming.
B
1962.,
I
think
around
1964.
There
was
a
poster
up
that
amiri
baraka,
who
was
the
leading
black
poet
and
a
playwright
very
militant
fellow,
was
coming
to
give
a
talk
in
buffalo.
It
was
being
sponsored
by
something
like
the
socialist
workers
league
of
buffalo.
Something
like
that-
and
I
said
oh
boy,
okay,
there's
going
to
be,
you
know
a
lot
of
commies
and
stuff
like
that
and
it'll
be
interesting.
I'd
like
to
hear
what
barakah
has
to
say.
So
I
went
there
and
this
was
in
the
time
this
is
64
63.
B
Maybe
the
civil
rights
movement
was
still
very.
There
had
been
no
riots,
it
was
all
a
very
kumbaya
time
with
civil
rights,
black
and
white,
unite
and
fight,
and
things
like
that
and
barack
well.
He
called
himself
leroy
jones
at
that
time.
That's
right!
It
wasn't
yet
baraka.
He
was
still
leroy
jones
and
he
said
well.
Everybody
is
really
on
board
with
the
civil
rights
movement,
but
he
said
I've
got
to
tell
you
there
are.
B
There
are
brothers
in
the
streets
of
newark
right
now
and
he
was
from
newark
who
were
ready
to
slit
the
throat
of
the
first
white
man
they
come
across.
It
was
like
whoa.
He
said
that.
Can
that
be.
That
was
the
first
real
indication
to
me
that
there
was
a
change
in
mood
that
was
coming
that
gets
later
expressed
in
the
riots
up.
The
riots
have
preceded
martin
luther
king.
You
see
there
was
a
growing
frustration
and
he
was
out
on
the
street
and
it
picked
it
up.
B
B
No
one
saw
it
coming.
So
it's
a
very
good
question.
You
you
raise
it's
one
of
the
things
we
just
need
to
get
out
and
talk
to
people
more
than
we
do.
There's
too
much
academics,
we
sit
in
our
own
offices
and
read
each
other's
books
and
papers
and
don't
get
out
and
talk
to
enough
people
just
get
out
and
walk
the
streets
and
just
talk
informally.
A
A
B
Oh,
I
think
I
think,
by
stressing
really
that
it
is
it's
about
black
emancipation,
but
at
the
same
time,
it's
about
making
america
a
more
perfect
union
that
it's
a
it's
really
a
patriotic
day
that
we
all
need
to
celebrate.
It
really
liberates
whites
as
well
as
it
liberates
blacks,
because
you
know
there
was
in
the
days
when
segregation
and
jim
crow
were
the
where
the
law
of
the
land
and
the
custom
of
the
country,
whites
who
disagreed
with
that
who
wanted
racial
justice
and
racial
democracy
they
suffered
too.
B
B
It
spencer,
tracy's
daughter,
spencer
tracy,
was
a
liberal
lawyer
out
in
san
francisco,
and
his
daughter
met
who's,
the
guy
from
the
west
indian
fellow,
the
actor
sydney
poitier.
She
met
28
and
they
sort
of
fell
in
love
and
she
was
asking
she
was
having
him
over
to
dinner.
So
she
told
her
father,
well,
guess:
who's
coming
to
dinner!
That's
that
nice
fellow
I
met
and
spencer
tracy
says.
Oh,
I
don't
think
that's
such
a
good
idea.
B
B
If
we've
had.
If
we
have
a
black
man
to
dinner,
and
I
will
lose
my
business
now,
I
brought
that
up
to
my
class.
It
shows
you
how
times
change
they
hadn't.
They
didn't
remember
that
sync,
a
number
of
them
had
seen
the
movie,
so
I
went
to
blockbusters
rented
the
movie
previewed
it
and
that
scene
is
not
in
there.
B
B
I'm
not
sure
why
I
have
some
ideas,
but
this
whole
notion
that
to
be
for
racial
justice
in
the
1940s
and
a
lot
of
the
1950s
got
you
pigeonholed
as
either
a
communist
or
what
they
called
a
pinko.
You
know
a
red
or
slightly
red,
which
made
you
pink.
They
called
him
a
pinko
things
like
that,
and
so
people
were
punished.
Whites
were
punished
for
being
true
christians
and
living
up
to
the
american
values
and
the
like.
So
it's
a
way
it
emancipates
whites
as
well
as
blacks.
B
It
is
a
national
holiday,
it's
something
we
can
all
be
proud
of,
and
it's
not
to
cast
america
as
a
bad
place.
It's
a
cast.
America
is
a
place.
That's
working
to
become
better!
That's
all
you
can
ask
of
anybody
we're
all
sinners
as
every
religion
knows,
we
all
have
to
do
better,
and
so
I
I
think
it's
it's
off
on
a
wrong
the
people
who
say:
oh
you
shouldn't
be
talking
about
that,
because
people
will
think.
Oh
we're
just
it's
a
bad
country.
B
A
B
A
A
A
They
remember
armed
troops
on
the
on
the
tops
of
buildings
and
things
like
that,
a
curfew
for
them-
and
I
was
astonished-
you
know
just
listening
to
them,
talk
about
these
memories
and
I
wonder
how
you
know
what
your
your
memories
are
from
that
time
and
how
it
compares
to
the
past
calendar
year.
From
your
perspective,.
B
B
They
sort
of
came
together
a
lot
of
whites
joined
with
with
blacks
in
protesting
both
and
a
lot
of
blacks,
joined
whites
in
protesting
the
war
in
vietnam
as
well.
So
you
had,
you
certainly
had
the
protests,
then,
like
you
do
like
you
do
now.
They
were
very
extensive
and
very
intense
and
they
were
also
interracial.
B
You
know,
like
I
say,
the
the
students,
the
white
students,
sds
students
for
democratic
society
were
big
supporters
of
the
civil
rights
movement
and
the
black
power
movement
and
the
like
young
whites
went
south
and
risked
their
lives
in
the
voting
rights.
Securing
voting
rights
for
blacks
and
the
I
went
to
school
with
the
brother
of
of
schwerner.
A
B
B
It
wasn't
so
much
among
blue
collar
and
rural
whites.
One
of
the
really
astounding
things
of
the
george
floyd
protest
was
gee.
I
have
a
map,
I
couldn't
locate
it
right
now
to
show,
but
when
you
do
a
map
of
where
there
were
protests
of
the
george
floyd
murder
by
the
by
the
police
in
minneapolis,
it
is
all
over
america
rural
areas
as
well
as
cities.
B
B
B
B
A
B
B
The
fight
the
fight
goes
on.
The
fight
has
gone
on
for
a
long
time.
These
are
not
something
that
we
it's
not
a
destination.
It's
all.
It
seems
like
it's
always
a
journey
and
it's
like
democracy
is
not
a
destination.
Democracy
is
always
a
struggle
and
a
fight
to
make
a
democracy.
And
if
you
stop
the
struggle,
if
you
stop
the
fight
things,
will
things
will
slip
back
into
anti-democratic
or
undemocratic
measures
and
and
lifestyles?
B
And
so
to
me,
it's
very
positive
and
very
hopeful.
I
love
the
kids.
The
kids
I
have
in
my
classes
are
the
best
best
students
I've
had
in
in
the
50
years.
I've
taught
they
are
white
and
black.
They
are
thoughtful.
They
are
good.
Kids,
they're,
committed
they're
on
the
right
side
of
things.
They're
they're
well
read
they're
very
well.
I
don't
know
about
red,
but
they're
very
knowledgeable.
I
think
they
get
a
lot
of
it
off
the
off
their
cell
phones
and
their
social
pages,
which
I
don't
read.
B
A
A
Yes,
actually,
we
did
have
a
couple
of
comments
on
that
professor
sandy
rosen
said
that
passover
has
been
celebrated
since
at
least
the
fifth
century,
bce
associated
with
the
tradition
of
moses,
leading
the
israelites
out
of
egypt
according
to
sanchez
and
then
dylan
points
out
that
you
know
it's
it's
it's
in
the
torah,
it's
one
of
the
holidays
described
within
the
torah,
so
in
theory
there's
been
a
celebration.
You
know
for
quite
some
time.
You
know
as
it
were,
so
those
are.
Those
are
the
the
preliminary.