The autobiography of Martin Luther King, Jr. / edited by Clayborne Carson.

Enhanced descriptions from Syndetics:

Celebrated Stanford University historian Clayborne Carson is the director and editor of the Martin Luther King Papers Project; with thousands of King's essays, notes, letters, speeches, and sermons at his disposal, Carson has organized King's writings into a posthumous autobiography. In an early student essay, King prophetically penned: "We cannot have an enlightened democracy with one great group living in ignorance.... We cannot have a nation orderly and sound with one group so ground down and thwarted that it is almost forced into unsocial attitudes and crime." Such statements, made throughout King's career, are skillfully woven together into a coherent narrative of the quest for social justice. The autobiography delves, for example, into the philosophical training King received at Morehouse College, Crozer Theological Seminary, and Boston University, where he consolidated the teachings of Afro-American theologian Benjamin Mays with the philosophies of Locke, Rousseau, Gandhi, and Thoreau. Through King's voice, the reader intimately shares in his trials and triumphs, including the Montgomery Boycott, the 1963 "I Have a Dream Speech," the Selma March, and the 1964 Nobel Peace Prize. In one of his last speeches, King reminded his audience that "in the final analysis, God does not judge us by the separate incidents or the separate mistakes that we make, but by the total bent of our lives." Carson's skillful editing has created an original argument in King's favor that draws directly from the source, illuminating the circumstances of King's life without deifying his person. --Eugene Holley Jr.

Excerpt provided by Syndetics

Chapter One EARLY YEARS Of course I was religious. I grew up in the church. My father is a preacher, my grandfather was a preacher, my great-grandfather was a preacher, my only brother is a preacher, my daddy's brother is a preacher. So I didn't have much choice . NOVEMBER 25, 1926 Michael (later Martin) Luther King, Sr., marries Alberta Williams, daughter of A.D. Williams, pastor of Ebenezer Baptist Church JANUARY 15, 1929 Michael (later Martin) Luther King, Jr., is born at Williams/King family home at 501 Auburn Avenue in Atlanta MARCH 21, 1931 A.D. Williams dies and is succeeded as pastor of Ebenezer by King Sr. MAY 18, 1941 King Jr.'s grandmother Jennie Celeste Williams dies and family moves to 193 Boulevard in Atlanta. APRIL 17, 1944 King Jr. travels to Dublin, Georgia, to deliver "The Negro and the Constitution" in oratory contest     I was born in the late twenties on the verge of the Great Depression, which was to spread its disastrous arms into every corner of this nation for over a decade. I was much too young to remember the beginning of this depression, but I do recall, when I was about five years of age, how I questioned my parents about the numerous people standing in breadlines. I can see the effects of this early childhood experience on my present anticapitalistic feelings.     My birthplace was Atlanta, Georgia, the capital of the state and the so-called "gateway to the South." Atlanta is home for me. I was born on Auburn Avenue. Out church, Ebenezer Baptist, is on Auburn Avenue. I'm now co-pastor of that church, and my office in the Southern Christian Leadership Conference is on Auburn Avenue.     I went through the public schools of Atlanta for a period, and then I went to what was then known as the Atlanta University Laboratory High School for two years. After that school closed, I went to Booker T. Washington High School.     The community in which I was born was quite ordinary in terms of social status. No one in our community had attained any great wealth. Most of the Negroes in my hometown who had attained wealth lived in a section of town known as "Hunter Hills." The community was characterized with a sort of unsophisticated simplicity. No one was in the extremely poor class. It is probably fair to class the people of this community as those of average income. It was a wholesome community, notwithstanding the fact that none of us were ever considered members of the "upper-upper class." Crime was at a minimum, and most of our neighbors were deeply religious.     From the very beginning I was an extraordinarily healthy child. It is said that at my birth the doctors pronounced me a one hundred percent perfect child, from a physical point of view. I hardly know how an ill moment feels. I guess the same thing would apply to my mental life. I have always been somewhat precocious, both physically and mentally. So it seems that from a hereditary point of view, nature was very kind to me.     My home situation was very congenial. I have a marvelous mother and father. I can hardly remember a time that they ever argued (my father happens to be the kind who just won't argue) or had any great falling out. These factors were highly significant in determining my religious attitudes. It is quite easy for me to think of a God of love mainly because I grew up in a family where love was central and where lovely relationships were ever present. It is quite easy for me to think of the universe as basically friendly mainly because of my uplifting hereditary and environmental circumstances. It is quite easy for me to lean more toward optimism than pessimism about human nature mainly because of my childhood experiences.     In my own life and in the life of a person who is seeking to be strong, you combine in your character antitheses strongly marked. You are both militant and moderate; you are both idealistic and realistic. And I think that my strong determination for justice comes from the very strong, dynamic personality of my father, and I would hope that the gentle aspect comes from a mother who is very gentle and sweet. " Mother Dear " My mother, Alberta Williams King, has been behind the scene setting forth those motherly cares, the lack of which leaves a missing link in life. She is a very devout person with a deep commitment to the Christian faith. Unlike my father, she is soft-spoken and easy-going. Although possessed of a rather recessive personality, she is warm and easily approachable.     The daughter of A. D. Williams, a successful minister, Alberta Williams grew up in comparative comfort. She was sent to the best available schools and college and was, in general, protected from the worst blights of discrimination. An only child, she was provided with all of the conveniences that any high school and college student could expect. In spite of her relatively comfortable circumstances, my mother never complacently adjusted herself to the system of segregation. She instilled a sense of self-respect in all of her children from the very beginning.     My mother confronted the age-old problem of the Negro parent in America: how to explain discrimination and segregation to a small child. She taught me that I should feel a sense of "somebodiness" but that on the other hand I had to go out and face a system that stared me in the face every day saying you are "less than," you are "not equal to." She told me about slavery and how it ended with the Civil War. She tried to explain the divided system of the South--the segregated schools, restaurants, theaters, housing; the white and colored signs on drinking fountains, waiting rooms, lavatories--as a social condition rather than a natural order. She made it clear that she opposed this system and that I must never allow it to make me feel inferior. Then she said the words that almost every Negro hears before he can yet understand the injustice that makes them necessary: "You are as good as anyone." At this time Mother had no idea that the little boy in her arms would years later be involved in a struggle against the system she was speaking of. " Daddy " Martin Luther King, Sr., is as strong in his will as he is in his body. He has a dynamic personality, and his very physical presence (weighing about 220 pounds) commands attention. He has always been a very strong and self-confident person. I have rarely ever met a person more fearless and courageous than my father, notwithstanding the fact that he feared for me. He never feared the autocratic and brutal person in the white community. If they said something to him that was insulting, he made it clear in no uncertain terms that he didn't like it.     A sharecropper's son, he had met brutalities at firsthand, and had begun to strike back at an early age. His family lived in a little town named Stockbridge, Georgia, about eighteen miles from Atlanta. One day, while working on the plantation, he keenly observed that the boss was cheating his father out of some hard-earned money. He revealed this to his father right in the presence of the plantation owner. When his happened the boss angrily and furiously shouted, "Jim, if you don't keep this nigger boy of yours in his place, I am going to slap him down." Grandfather, being almost totally dependent on the boss for economic security, urged Dad to keep quiet.     My dad, looking back over that experience, says that at that moment he became determined to leave the farm. He often says humorously, "I ain't going to plough a mule anymore." After a few months he left Stockbridge and went to Atlanta determined to get an education. Although he was then eighteen--a year older than most persons finishing high school--he started out getting a high school education and did not stop until he had finished Atlanta's Morehouse College.     The thing that I admire most about my dad is his genuine Christian character. He is a man of real integrity, deeply committed to moral and ethical principles. He is conscientious in all of his undertakings. Even the person who disagrees with his frankness has to admit that his motives and actions are sincere. He never hesitates to tell the truth and speak his mind, however cutting it may be. This quality of frankness has often caused people to actually fear him. I have had young and old alike say to me, "I'm scared to death of your dad." Indeed, he is stern at many points.     My father has always had quite an interest in civil rights. He has been president of the NAACP in Atlanta, and he always stood out in social reform. From before I was born, he had refused to ride the city buses after witnessing a brutal attack on a load of Negro passengers. He led the fight in Atlanta to equalize teachers' salaries and was instrumental in the elimination of Jim Crow elevators in the courthouse.     As pastor of the Ebenezer Baptist Church, my father wielded great influence in the Negro community and perhaps won the grudging respect of the whites. At any rate, they never attacked him physically, a fact that filled my brother and sister and me with wonder as we grew up in this tension-packed atmosphere. With this heritage, it is not surprising that I also learned to abhor segregation, considering it both rationally inexplicable and morally unjustifiable. I have never experienced the feeling of not having the basic necessities of life. These things were always provided by a father who always put his family first. My father never made more than an ordinary salary, but the secret was that he knew the art of saving and budgeting. He has always had sense enough not to live beyond his means. So for this reason he was able to provide us with the basic necessities of life with little strain. I went right on through school and never had to drop out to work or anything.     The first twenty-five years of my life were very comfortable years. If I had a problem I could always call Daddy. Things were solved. Life had been wrapped up for me in a Christmas package. This is not to say that I was born with a silver spoon in my mouth; far from it. I always had a desire to work, and I would spend my summers working. " Doubts spring forth unrelentingly " I joined the church at the age of five. I well remember how this event occurred. Our church was in the midst of the spring revival, and a guest evangelist had come down from Virginia. On Sunday morning the evangelist came into our Sunday school to talk to us about salvation, and after a short talk on this point he extended an invitation to any of us who wanted to join the church. My sister was the first one to join the church that morning, and after seeing her join I decided that I would not let her get ahead of me, so I was the next. I had never given this matter a thought, and even at the time of my baptism I was unaware of what was taking place. From this it seems quite clear that I joined the church not out of any dynamic conviction, but out of a childhood desire to keep up with my sister.     The church has always been a second home for me. As far back as I can remember I was in church every Sunday. My best friends were in Sunday school, and it was the Sunday school that helped me to build the capacity for getting along with people. I guess this was inevitable since my father was the pastor of my church, but I never regretted going to church until I passed through a state of skepticism in my second year of college.     The lessons which I was taught in Sunday school were quite in the fundamentalist line. None of my teachers ever doubted the infallibility of the Scriptures. Most of them were unlettered and had never heard of biblical criticism. Naturally, I accepted the teachings as they were being given to me. I never felt any need to doubt them--at least at that time I didn't. I guess I accepted biblical studies uncritically until I was about twelve years old. But this uncritical attitude could not last long, for it was contrary to the very nature of my being. I had always been the questioning and precocious type. At the age of thirteen, I shocked my Sunday school class by denying the bodily resurrection of Jesus. Doubts began to spring forth unrelentingly. " How could I love a race of people who hated me ?" Two incidents happened in my late childhood and early adolescence that had a tremendous effect on my development. The first was the death of my grandmother. She was very dear to each of us, but especially to me. I sometimes think I was her favorite grandchild. I was particularly hurt by her death mainly because of the extreme love I had for her. She assisted greatly in raising all of us. It was after this incident that for the first time I talked at any length on the doctrine of immortality. My parents attempted to explain it to me, and I was assured that somehow my grandmother still lived. I guess this is why today I am such a strong believer in personal immortality.     The second incident happened when I was about six years of age. From the age of three I had a white playmate who was about my age. We always felt free to play our childhood games together. He did not live in our community, but he was usually around every day; his father owned a store across the street from our home. At the age of six we both entered school--separate schools, of course. I remember how our friendship began to break as soon as we entered school; this was not my desire but his. The climax came when he told me one day that his father had demanded that he would play with me no more. I never will forget what a great shock this was to me. I immediately asked my parents about the motive behind such a statement.     We were at the dinner table when the situation was discussed, and here for the first time I was made aware of the existence of a race problem. I had never been conscious of it before. As my parents discussed some of the tragedies that had resulted from this problem and some of the insults they themselves had confronted on account of it, I was greatly shocked, and from that moment on I was determined to hate every white person. As I grew older and older this feeling continued to grow.     My parents would always tell me that I should not hate the white man, but that it was my duty as a Christian to love him. The question arose in my mind: How could I love a race of people who hated me and who had been responsible for breaking me up with one of my best childhood friends? This was a great question in my mind for a number of years. I always had a resentment towards the system of segregation and felt that it was a grave injustice. I remember a trip to a downtown shoe store with Father when I was still small. We had sat down in the first empty seats at the front of the store. A young white clerk came up and murmured politely:     "I'll be happy to wait on you if you'll just move to those seats in the rear."     Dad immediately retorted, "There's nothing wrong with these seats. We're quite comfortable here."     "Sorry," said the clerk, "but you'll have to move."     "We'll either buy shoes sitting here," my father retorted, "or we won't buy shoes at all."     Whereupon he took me by the hand and walked out of the store. This was the first time I had seen Dad so furious. That experience revealed to me at a very early age that my father had not adjusted to the system, and he played a great part in shaping my conscience. I still remember walking down the street beside him as he muttered, "I don't care how long I have to live with this system, I will never accept it."     And he never has. I remember riding with him another day when he accidentally drove past a stop sign. A policeman pulled up to the car and said:     "All right, boy, pull over and let me see your license."     My father instantly retorted: "Let me make it clear to you that you aren't talking to a boy. If you persist in referring to me as boy, I will be forced to act as if I don't hear a word you are saying."     The policeman was so shocked in hearing a Negro talk to him so forthrightly that he didn't quite know how to respond. He nervously wrote the ticket and left the scene as quickly as possible. " The angriest I have ever been " There was a pretty strict system of segregation in Atlanta. For a long, long time I could not go swimming, until there was a Negro YMCA. A Negro child in Atlanta could not go to any public park. I could not go to the so-called white schools. In many of the stores downtown, I couldn't go to a lunch counter to buy a hamburger or a cup of coffee. I could not attend any of the theaters. There were one or two Negro theaters, but they didn't get any of the main pictures. If they did get them, they got them two or three years later.     When I was about eight years old, I was in one of the downtown stores of Atlanta and all of a sudden someone slapped me, and the only thing I heard was somebody saying, "You are that nigger that stepped on my foot." And it turned out to be a white lady. Of course I didn't retaliate at any point; I wouldn't dare retaliate when a white person was involved. I think some of it was part of my native structure--that is, that I have never been one to hit back. I finally told my mother what had happened, and she was very upset about it. But the lady who slapped me had gone, and my mother and I left the store almost immediately.     I remember another experience I used to have in Atlanta. I went to high school on the other side of town--to the Booker T. Washington High School. I had to get the bus in what was known as the Fourth Ward and ride over to the West Side. In those days, rigid patterns of segregation existed on the buses, so that Negroes had to sit in the backs of buses. Whites were seated in the front, and often if whites didn't get on the buses, those seats were still reserved for whites only, so Negroes had to stand over empty seats. I would end up having to go to the back of that bus with my body, but every time I got on that bus I left my mind up on the front seat. And I said to myself, "One of these days, I'm going to put my body up there where my mind is."     When I was fourteen, I traveled from Atlanta to Dublin, Georgia, with a dear teacher of mine, Mrs. Bradley. I participated in an oratorical contest there and I succeeded in winning the contest. My subject, ironically enough, was "The Negro and the Constitution."     We cannot have an enlightened democracy with one great group living in ignorance. We cannot have a healthy nation with one-tenth of the people ill-nourished, sick, harboring germs of disease which recognize no color lines--obey no Jim Crow laws. We cannot have a nation orderly and sound with one group so ground down and thwarted that it is almost forced into unsocial attitudes and crime. We cannot be truly Christian people so long as we flout the central teachings of Jesus: brotherly love and the Golden Rule. We cannot come to full prosperity with one great group so ill-delayed that it cannot buy goods. So as we gird ourselves to defend democracy from foreign attack, let us see to it that increasingly at home we give fair play and free opportunity for all people.     Today thirteen million black sons and daughters of our forefathers continue the fight for the translation of the Thirteenth, Fourteenth, and Fifteenth Amendments from writing on the printed page to an actuality. We believe with them that "if freedom is good for any it is good for all," that we may conquer Southern armies by the sword, but it is another thing to conquer Southern hate, that if the franchise is given to Negroes, they will be vigilant and defend, even with their arms, the ark of federal liberty from treason and destruction by her enemies.     That night, Mrs. Bradley and I were on a bus returning to Atlanta. Along the way, some white passengers boarded the bus, and the white driver ordered us to get up and give the whites our seats. We didn't move quickly enough to suit him, so he began cursing us. I intended to stay right in that seat, but Mrs. Bradley urged me up, saying we had to obey the law. We stood up in the aisle for ninety miles to Atlanta. That night will never leave my memory. It was the angriest I have ever been in my life.     I had grown up abhorring not only segregation hut also the oppressive and barbarous acts that grew out of it. I had seen police brutality with my own eyes, and watched Negroes receive the most tragic injustice in the courts. I can remember the organization known as the Ku Klux Klan. It stands on white supremacy, and it was an organization that in those days even used violent methods to preserve segregation and to keep the Negro in his place, so to speak. I remember seeing the Klan actually beat a Negro. I had passed spots where Negroes had been savagely lynched. All of these things did something to my growing personality.     I had also learned that the inseparable twin of racial injustice was economic injustice. Although I came from a home of economic security and relative comfort, I could never get out of my mind the economic insecurity of many of my playmates and the tragic poverty of those living around me. During my late teens I worked two summers (against my father's wishes--he never wanted my brother and me to work around white people because of the oppressive conditions) in a plant that hired both Negroes and whites. Here I saw economic injustice firsthand, and realized that the poor white was exploited just as much as the Negro. Through these early experiences I grew up deeply conscious of the varieties of injustice in our society. " As if the curtain had been dropped on my selfhood " Just before going to college I went to Simsbury, Connecticut, and worked for a whole summer on a tobacco farm to earn a little school money to supplement what my parents were doing. One Sunday, we went to church in Simsbury, and we were the only Negroes there. On Sunday mornings I was the religious leader and spoke on any text I wanted to 107 boys. I had never thought that a person of my race could eat anywhere, but we ate in one of the finest restaurants in Hartford.     After that summer in Connecticut, it was a bitter feeling going back to segregation. It was hard to understand why I could ride wherever I pleased on the train from New York to Washington and then had to change to a Jim Crow car at the nation's capital in order to continue the trip to Atlanta. The first time that I was seated behind a curtain in a dining car, I felt as if the curtain had been dropped on my selfhood. I could never adjust to the separate waiting rooms, separate eating places, separate rest rooms, partly because the separate was always unequal, and partly because the very idea of separation did something to my sense of dignity and self-respect. LETTER TO MARTIN LUTHER KING, SR. 15 June 1944 Simsbury, Conn. Dear Father:     I am very sorry I am so long about writing but I have been working most of the time. We are really having a fine time here and the work is very easy. We have to get up every day at 6:00. We have very good food. And I am working kitchen so you see I get better food.     We have service here every Sunday about 8:00 and I am the religious leader we have a Boys choir here and we are going to sing on the air soon. Sunday I went to church in Simsbury it was a white church. I could not get to Hartford to church but I am going next week. On our way here we saw some things I had never anticipated to see. After we passed Washington there was no discrimination at all the white people here are very nice. We go to any place we want to and sit any where we want to.     Tell everybody I said hello and I am still thinking of the church and reading my bible. And I am not doing any thing that I would not do in front of you. Your Son Chapter Two MOREHOUSE COLLEGE My call to the ministry was not a miraculous or supernatural something. On the contrary it was an inner urge calling me to serve humanity. SEPTEMBER 20, 1944 King begins freshman year at Morehouse College FEBRUARY 29, 1948 Is ordained at Ebenezer JUNE 8 Receives bachelor of arts degree in sociology from Morehouse At the age of fifteen, I entered Morehouse College. My father and my maternal grandfather had also attended, so Morehouse has had three generations of Kings.     I shall never forger the hardships that I had upon entering col- lege, for though I had been one of the top students in high school, I was still reading at only an eighth-grade level. I went to college from the eleventh grade. I never went to the twelfth grade, and skipped another grade earlier, so I was a pretty young fellow at Morehouse.     My days in college were very exciting ones. There was a free atmosphere at Morehouse, and it was there I had my first frank discussion on race. The professors were not caught up in the clutches of state funds and could teach what they wanted with aca- demic freedom. They encouraged us in a positive quest for a solu- tion to racial ills. I realized that nobody there was afraid. Important people came in to discuss the race problem rationally with us.     When I went to Morehouse as a freshman in 1944, my concern for racial and economic justice was already substantial. During my student days I read Henry David Thoreau's essay "On Civil Disobedience" for the first time. Here, in this courageous New Englander's refusal to pay his taxes and his choice of jail rather than support a war that would spread slavery's territory into Mexico, I made my first contact with the theory of nonviolent resistance. Fascinated by the idea of refusing to cooperate with an evil system, I was so deeply moved that I reread the work several times.     I became convinced that noncooperation with evil is as much a moral obligation as is cooperation with good. No other person has been more eloquent and passionate in getting this idea across than Henry David Thoreau. As a result of his writings and personal witness, we are the heirs of a legacy of creative protest. The teachings of Thoreau came alive in our civil rights movement; indeed, they are more alive than ever before. Whether expressed in a sit-in at lunch counters, a freedom ride into Mississippi, a peaceful protest in Albany, Georgia, a bus boycott in Montgomery, Alabama, these are outgrowths of Thoreau's insistence that evil must be resisted and that no moral man can patiently adjust to injustice.     As soon as I entered college, I started working with the organizations that were trying to make racial justice a reality. The wholesome relations we had in the Intercollegiate Council convinced me that we had many white persons as allies, particularly among the younger generation. I had been ready to resent the whole white race, but as I got to see more of white people, my resentment was softened, and a spirit of cooperation took its place. I was at the point where I was deeply interested in political matters and social ills. I could envision myself playing a part in breaking down the legal barriers to Negro rights. " An inner urge calling me to serve society " Because of the influence of my mother and father, I guess I always had a deep urge to serve humanity, but I didn't start out with an interest to enter the ministry. I thought I could probably do it better as a lawyer or doctor. One of my closest friends at Morehouse, Walter McCall, was clear about his intention of going into the ministry, but I was slow to make up my mind. I did serve as assistant to my father for six months.     As stated above, my college training, especially the first two years, brought many doubts into my mind. It was then that the shackles of fundamentalism were removed from my body. More and more I could see a gap between what I had learned in Sunday school and what I was learning in college. My studies had made me skeptical, and I could not see how many of the facts of science could be squared with religion.     I revolted, too, against the emotionalism of much Negro religion, the shouting and stamping. I didn't understand it, and it embarrassed me. I often say that if we, as a people, had as much religion in our hearts and souls as we have in our legs and feet, we could change the world.     I had seen that most Negro ministers were unlettered, not trained in seminaries, and that gave me pause. I had been brought up in the church and knew about religion, but I wondered whether it could serve as a vehicle to modern thinking, whether religion could be intellectually respectable as well as emotionally satisfying.     This conflict continued until I studied a course in Bible in which I came to see that behind the legends and myths of the Book were many profound truths which one could not escape. Two men--Dr. Mays, president of Morehouse College and one of the great influences in my life, and Dr. George Kelsey, a professor of philosophy and religion--made me stop and think. Both were ministers, both deeply religious, and yet both were learned men, aware of all the trends of modern thinking. I could see in their lives the ideal of what I wanted a minister to be.     It was in my senior year of college that I entered the ministry. I had felt the urge to enter the ministry from my high school days, but accumulated doubts had somewhat blocked the urge. Now it appeared again with an inescapable drive. I felt a sense of responsibility which I could not escape.     I guess the influence of my father had a great deal to do with my going into the ministry. This is not to say that he ever spoke to me in terms of being a minister but that my admiration for him was the great moving factor. He set forth a noble example that I didn't mind following. I still feel the effects of the noble moral and ethical ideals that I grew up under. They have been real and precious to me, and even in moments of theological doubt I could never turn away from them.     At the age of nineteen I finished college and was ready to enter seminary. "KICK UP DUST"     I often find when decent treatment for the Negro is urged, a certain class of people hurry to raise the scarecrow of social mingling and intermarriage. These questions have nothing to do with the case. And most people who kick up this kind of dust know that it is simple dust to obscure the real question of rights and opportunities. It is fair to remember that almost the total of face mixture in America has come, not at Negro initiative, but by the acts of those very white men who talk loudest of face purity. We aren't eager to marry white girls, and we would like to have our own girls left alone by both white toughs and white aristocrats.     We want and are entitled to the basic rights and opportunities of American citizens: The right to earn a living at work for which we are fitted by training and ability; equal opportunities in education, health, recreation, and similar public services; the right to vote; equality before the law; some of the same courtesy and good manners that we ourselves bring to all human relations. Letter to the Editor, Atlanta Constitution , August 6, 1946 Copyright © 1998 The Heirs to the Estate of Martin Luther King, Jr.. All rights reserved.

Reviews provided by Syndetics

Library Journal Review

Carson, who in 1985 was asked by the King family to direct the editing and publication of King's papers, constructs a first-person narrative. (c) Copyright 2010. Library Journals LLC, a wholly owned subsidiary of Media Source, Inc. No redistribution permitted.

Publishers Weekly Review

Carson, director of the Martin Luther King Jr. Papers Project and author of A Knock at Midnight: Inspiration from the Great Sermons of Reverend Martin Luther King, Jr., has pieced together an incomplete study of King's life by supplementing his extant autobiographies (e.g., Stride Toward Freedom and Where Do We Go from Here) with previously unpublished and published writings, interviews and speeches. If King's rhetorical flourishes and use of the word "negro" sometimes seem outdated, the compilation still offers a concise first-person account of his life from his birth in Atlanta in 1929 to his awakening social consciousness and discovery of the teachings of Mahatma Gandhi. History propelled King to center stage in the struggle for black liberation. When Rosa Parks refused to surrender her bus seat in 1955, the "once dormant and quiescent Negro community was now fully awake" and King, along with many others in Montgomery's black community, organized the bus boycott that would launch King into his leadership role in the civil rights movement. The book offers glimpses of King's family life as well a view of famous Americans such as Stokely Carmichael, Malcolm X and JFK. (In 1960, King did not feel "there was much difference between Kennedy and Nixon." He writes, "I felt at points that he was so concerned about being President of the United States that he would compromise basic principles.") But what is most evident throughout Carson's study is the moral courage that sustained King and allowed him to inspire a largely peaceful mass movement against segregation in the face of bloody reprisals. (Dec.) FYI: In November, Carol Publishing will release Seventh Child: A Family Memoir of Malcolm X, by his nephew Rodnell P. Collins. ($21.95 230p ISBN 1-55972-491-9) (c) Copyright PWxyz, LLC. All rights reserved

Booklist Review

Carson, director of the Martin Luther King Jr. Papers Project, brings together selections from King's writings, speeches, and recordings to create this fascinating "autobiography" of the famed civil rights leader and Nobel Peace Prize winner. The writings trace King's struggles with religion, philosophy, and the racial politics of the U.S. They reveal his youthful attraction to Henry David Thoreau's stance on the moral obligation to resist evil as much as to cooperate with good, and Mahatma Gandhi's teachings on nonviolent resistance to oppression. This work offers King's view on a number of thorny issues; on Rosa Parks and the bus boycott in Birmingham that launched the civil rights movement, for example, King characterizes her actions as spontaneous rather than planned, which has been suggested. He contrasts the racial milieu and tactics needed to address racism in the North versus the South and sees the Civil Rights Act of 1964, the culmination of the nonviolent resistance movement, as "first written in the streets" with the success of the protest marches. This stunning, passionate collection of writings also reveals King's impressions of other famous leaders of the time, including presidents John Kennedy and Lyndon Johnson and activists Stokely Carmichael and Malcolm X. --Vanessa Bush

Kirkus Book Review

The life of Dr. King, presented in his own words. As director of the Martin Luther King, Jr., Papers Project, Carson (In Struggle: SNCC and the Black Awakening of the 1960s, 1980, etc.) has enjoyed unprecedented access to KingŽs published and unpublished writings. Out of these he has fashioned what he terms an Žapproximation of an autobiography that King might have written.'' Despite obvious pitfallsŽone cannot know how King might have presented himself, had he livedŽthis work is compelling. Focusing mainly on intellectual and political development (King wrote little of his private self), this quasi-autobiography reminds a reader of how complex King was in his thinking and how singular in his purpose (the pursuit of justice). The familiar events of King's rise within the civil rights movement are presented, but so are subtleties of the intellectual evolution of nonviolent resistance. Far from simply mimicking Gandhi, King developed a nuanced philosophy based on the possibility of goodness reached through faith and reason. Carson portrays King as an opponent not only of racial inequality but of economic inequality, too. As the civil rights movement took a more militant turn, King spoke presciently of ``Black Power'' as a positive cultural phenomenon but also as a self-defeating, even suicidal ``revolutionary'' doctrine. King also comments, with a generosity of spirit, on public figures he encountered. He quite liked John and Robert Kennedy for their ability to learn and change. He was even charmed by Nixon and the seeming sincerity of his wish to create a better America, while noting that ``if Richard Nixon is not sincere, he is the most dangerous man in America.'' Despite the inclusion of previously unpublished work, nothing startlingly new is revealed. What emerges, unsurprisingly, is a life lived with courage and conviction. (Book-of the-Month Club selection; author tour)