When I started graduate school I was interested in the culture of the Civil Rights Movement.

I was at the Smithsonian for twenty years, and I'm still at the Smithsonian as a curator emeritus, and I still plan to figure out what that means for me at this point in my life.

I think the Civil Rights Movement changed that trajectory for me. The first thing I did was leave school. I was suspended for my participation in Movement demonstrations in my hometown, December, 1961.

The Smithsonian Festival of American Folklife, actually, was an effort to put something on the mall in Washington so American tourists could walk through America, and in their minds everything on the mall would be American.

Personally I discovered that you could go through the academy as a young scholar, come out, and almost immediately have an impact on the academic environment.

When I started graduate school I was interested in the culture of the Civil Rights Movement.

At the same time all this was happening, there was a folk song revival movement goingon, so the commercial music industry was actually changed by the Civil Rights Movement.

In fact when Sweet Honey was ten years old it was too big for me to run, and I knew it, but I ran it for another thirteen years because I couldn't convince other people to really do it. And this year, I'm not running it.

The voice I have now, I got the first time I sang in a movement meeting, after I got out of jail... and I'd never heard it before in my life.

There is nowhere you can go and only be with people who are like you. Give it up.

Most people come out of their Ph.D. experience trying to prove themselves, trying to get ahead, trying to get published. You're scared everybody else is going to do your research and get your topic.

But I'm a historian. I wasn't interested in just being a producer, I was interested in doing research and presenting that research to a general public.

It makes sense that whatever the topic is, it's more compelling if you can provide the audience with a range of perspectives, and you can cross disciplines. And you don't have to control what people take out of it.

I organized Sweet Honey In The Rock in 1973. The music was sanity and balance.

So one of the things that happened with integration in the South is they found that the black teachers were much more educated than the white teachers.

One of the biggest things I understood in a program like that was that it allowed more young African American scholars to do field research in the Caribbean and in Africa than had ever happened before in the history of the country and since.

If I had been at a University I don't think I would have been able to have the experience I had in my Smithsonian work. I don't think I have been as successful.

Life's challenges are not supposed to paralyze you, they're supposed to help you discover who you are.

And I used to think that proof that I had religion was whether I knew how to sing all of the songs.

I learned that if you bring black people together, you bring them together with a song. To this day, I don't understand how people think they can bring anybody together without a song.

Well, the first time I ran into the term religion, people were asking whether you had any. You know, some people had religion and some people didn't have religion.

I just don't think one person has that much to contribute to any subject.

The first job I had with the Smithsonian was as a field researcher among African American communities in Southwest Louisiana and Arkansas for the festival.

I came out of the Civil Rights Movement, and I had a different kind of focus than most people who have just the academic background as their primary training experience.

I started graduate school in 1971, I started working at the Smithsonian in the festival in 1972. I went full-time at the Smithsonian in 1974. And I got my doctorate in 1975.

I went to a church where you could not sing out loud in the service until you had been saved.

If every moment is sacred, and If you are amazed and in awe most of the time when you find yourself breathing and not crazy, then you are in a state of constant thankfulness, worship and humility.

When the culture is strong, you've got this consistency where black people can grow up in these places with this voice just resonating about our special-ness in the universe. And I always say you're in trouble if you get too far away from that core that grounds you.

Lifes challenges are not supposed to paralyze you theyre supposed to help you discover who you are.

Life’s challenges are not supposed to paralyze you, they’re supposed to help you discover who you are.

I think the Civil Rights Movement changed that trajectory for me. The first thing I did was leave school. I was suspended for my participation in Movement demonstrations in my hometown, December, 1961.

We support President Truman's civil rights program.

There are those who say to you - we are rushing this issue of civil rights. I say we are 172 years late.

A lot of things happened in a lot of places. And to see how well it was handled in Atlanta. There are a lot of reasons for Atlanta being a special town in the Civil Rights era.

He didn't even have the satisfaction of being killed for civil rights. it had to be some silly little Communist.

When it came to political power, blacks need not apply. Add to this steaming stew the growing tensions over the Vietnam War and the movement for civil rights, and you had plenty of elements to fire the imagination of a novice journalist.

Rarely in my 45 years as a civil rights lawyer have I been so angry about an injustice as I am about what happened to Billy Ray Johnson.

I'm a child of the Civil Rights Movement.

By 1962, King had become, by the media's reckoning, the new civil rights leader.

There is no contradiction between effective law enforcement and respect for civil and human rights. Dr. King did not stir us to move for our civil rights to have them taken away in these kinds of fashions.

The civil rights movement in the United States was about the same thing, about equality of treatment for all sections of the people, and that is precisely what our movement was about.

When the civil rights battle was won, all the Jews and hippies and artists were middle class white people and all the blacks were still poor. Materially, not much changed.

The South resented giving the Afro-American his freedom, the ballot box and the Civil Rights Law.

Eyes is the attempt to tell the story of the Civil Rights movement and to create an emotional, intellectual constituency. But what do you do after that? The black community doesn't have institutions that pick up such moments and preserve them.

It is distressing to me that we live in an age in which we still must fight to protect our civil rights as Americans, in which a hate crime perpetrated against someone based their sexual orientation can go unpunished, and in which discrimination is being written into our laws.

Nothing could be more insulting to me than the concept of civil rights. It means perpetual second-class citizenship for me and my kind.

When I started graduate school I was interested in the culture of the Civil Rights Movement.

That's what he was saying, the civil rights movement - judge me for my character, not how black my skin is, not how yellow my skin is, how short I am, how tall or fat or thin; It's by my character.

What drew me to both study and activism was the formative experience of the civil rights movement.