This is the day that we celebrate the legacy of Martin Luther King Jr. And so we should remember what he said and what he stood for (from his letter from a Birmingham jail cell):
You deplore the demonstrations taking place in Birmingham. 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.
from one of his last speeches:
We are coming to ask America to be true to the huge promissory note that it signed years ago. And we are coming to engage in dramatic nonviolent action, to call attention to the gulf between promise and fulfillment; to make the invisible visible.
Why do we do it this way? We do it this way because it is our experience that the nation doesn’t move around questions of genuine equality for the poor and for black people until it is confronted massively, dramatically in terms of direct action.
If you want to honor his memory, you could do worse than go to the Women’s March next Saturday in Washington or one of the hundreds of others around the country.
and more from the previous speech:
In 1863 the Negro was told that he was free as a result of the Emancipation Proclamation being signed by Abraham Lincoln. But he was not given any land to make that freedom meaningful. It was something like keeping a person in prison for a number of years and suddenly discovering that that person is not guilty of the crime for which he was convicted. And you just go up to him and say, “Now you are free,” but you don’t give him any bus fare to get to town. You don’t give him any money to get some clothes to put on his back or to get on his feet again in life.
Every court of jurisprudence would rise up against this, and yet this is the very thing that our nation did to the black man. It simply said, “You’re free,” and it left him there penniless, illiterate, not knowing what to do. And the irony of it all is that at the same time the nation failed to do anything for the black man, though an act of Congress was giving away millions of acres of land in the West and the Midwest. Which meant that it was willing to undergird its white peasants from Europe with an economic floor.
But not only did it give the land, it built land-grant colleges to teach them how to farm. Not only that, it provided county agents to further their expertise in farming; not only that, as the years unfolded it provided low interest rates so that they could mechanize their farms. And to this day thousands of these very persons are receiving millions of dollars in federal subsidies every years not to farm. And these are so often the very people who tell Negroes that they must lift themselves by their own bootstraps. It’s all right to tell a man to lift himself by his own bootstraps, but it is a cruel jest to say to a bootless man that he ought to lift himself by his own bootstraps.
We must come to see that the roots of racism are very deep in our country, and there must be something positive and massive in order to get rid of all the effects of racism and the tragedies of racial injustice.
You could also honor him by trying to help the immigrants (from his speech in Memphis):
One day a man came to Jesus and he wanted to raise some questions about some vital matters of life. At points he wanted to trick Jesus, and show him that he knew a little more than Jesus knew and throw him off base. Now that question could have easily ended up in a philosophical and theological debate. But Jesus immediately pulled that question from midair and placed it on a dangerous curve between Jerusalem and Jericho. And he talked about a certain man who fell among thieves. You remember that a Levite and a priest passed by on the other side; they didn’t stop to help him. Finally, a man of another race came by. He got down from his beast, decided not to be compassionate by proxy. But he got down with him, administered first aid, and helped the man in need. Jesus ended up saying this was the good man, this was the great man because he had the capacity to project the “I” into the “thou,” and to be concerned about his brother.
Now, you know, we use our imagination a great deal to try to determine why the priest and the Levite didn’t stop. At times we say they were busy going to a church meeting, an ecclesiastical gathering, and they had to get on down to Jerusalem so they wouldn’t be late for their meeting. At other times we would speculate that there was a religious law that one who was engaged in religious ceremonials was not to touch a human body twenty-four hours before the ceremony. And every now and then we begin to wonder whether maybe they were not going down to Jerusalem, or down to Jericho, rather, to organize a Jericho Road Improvement Association. That’s a possibility. Maybe they felt it was better to deal with the problem from the causal root, rather than to get bogged down with an individual effect.
But I’m going to tell you what my imagination tells me. It’s possible that those men were afraid. You see, the Jericho Road is a dangerous road. I remember when Mrs. King and I were first in Jerusalem. We rented a car and drove from Jerusalem down to Jericho. And as soon as we got on that road I said to my wife, “I can see why Jesus used this as the setting for his parable.” It’s a winding, meandering road. It’s really conducive for ambushing. You start out in Jerusalem, which is about twelve hundred miles, or rather, twelve hundred feet above sea level. And by the time you get down to Jericho fifteen or twenty minutes later, you’re about twenty-two feet below sea level. That’s a dangerous road. In the days of Jesus it came to be known as the “Bloody Pass.” And you know, it’s possible that the priest and the Levite looked over that man on the ground and wondered if the robbers were still around. Or it’s possible that they felt that the man on the ground was merely faking , and he was acting like he had been robbed and hurt in order to seize them over there, lure them there for quick and easy seizure. And so the first question that the priest asked, the first question that the Levite asked was, “If I stop to help this man, what will happen to me?”
But then the Good Samaritan came by, and he reversed the question: “If I do not stop to help this man, what will happen to him?” That’s the question before you tonight.
You could also help out a union:
Negroes in the United States read the history of labor and find it mirrors their own experience. We are confronted by powerful forces telling us to rely on the goodwill and understanding of those who profit by exploiting us. They deplore our discontent, they resent our will to organize, so that we may guarantee that humanity will prevail and equality will be exacted. They are shocked that action organizations, sit-ins, civil disobedience and protests are becoming our everyday tools, just as strikes, demonstrations and union organization became yours to insure that bargaining power genuinely existed on both sides of the table.
In our glorious fight for civil rights, we must guard against being fooled by false slogans, such as ‘right to work.’ It is a law to rob us of our civil rights and job rights. It is supported by Southern segregationists who are trying to keep us from achieving our civil rights and our right of equal job opportunity. Its purpose is to destroy labor unions and the freedom of collective bargaining by which unions have improved wages and working conditions of everyone. Wherever these laws have been passed, wages are lower, job opportunities are fewer and there are no civil rights. We do not intend to let them do this to us. We demand this fraud be stopped. Our weapon is our vote.
What you shouldn’t do is denigrate one of the leaders in Civil Rights:
Congressman John Lewis should spend more time on fixing and helping his district, which is in horrible shape and falling apart (not to mention crime infested) rather than falsely complaining about the election results,” Mr. Trump wrote on Twitter on Saturday. “All talk, talk, talk — no action or results. Sad!