I saw with my own eyes over 3000 young Negro boys and girls, totally unarmed, leave Birmingham's 16th Street Baptist Church to march to a prayer meeting -- ready to pit nothing but the power of their bodies and souls against Bull Connor's police dogs, clubs and fire hoses. When they refused Connor's bellowed order to turn back, he whirled and shouted to his men to turn on the hoses. It was one of the most fantastic events of the Birmingham story that these Negroes, many of them on their knees, stared, unafraid and unmoving, at Connor's men with the hose nozzles in their hands.

A mass movement exercising nonviolence and demonstrating power under discipline should convince the white community that as such a movement attained strength, its power would be used creatively and not for revenge.

An additional and decisive fact confronted the Negro and helped to bring him out of the houses, into the streets, out of the trenches and into the front lines. This was his recognition that one hundred years had passed since emancipation, with no profound effect on his plight.

Urban riots must now be recognized as durable social phenomena. They may be deplored, but they are there and should be understood. Urban riots are a special form of violence. They are not insurrections. The rioters are not seeking to seize territory or to attain control of institutions. They are mainly intended to shock the white community. They are a distorted form of social protest.

It is one thing for a white person of good will in the North to rise up with righteous indignation when a bus is burned in Anniston, Alabama, with freedom riders, or when a nasty mob assembles around a University of Mississippi, and even goes to the point of killing and injuring people to keep one Negro out of the university, or when a Negro is lynched or churches burned in the South; but that same person of good will must rise up with the same righteous indignation when a Negro in his state or in his city cannot live in a particular neighborhood because of the color of his skin, or cannot join a particular academic society or fraternal order or sorority because of the color of his or her skin, or cannot get a particular job in a particular firm because her happens to be a Negro.

The Negro has many pent up resentments and latent frustrations, and he must release them. So let him march; let him make prayer pilgrimages to the city hall; let him go on freedom rides -and try to understand why he must do so. If his repressed emotions are not released in nonviolent ways, they will seek expression through violence; this is not a threat but a fact of history.