5. To be sure, sometimes King wondered whether the white moderate was an even greater
threat to the civil rights movement than outright racists, but this idea was overshadowed
by a much more dominant focus on unifying the moderate and militant, which I discuss in
the main text.
6. On his inspiration of others to be militants, consider King’s
account of meeting young
black students, including “stylishly dressed young girls,” who say: “Dr. King, I am ready to
die if I must” (“Time for Freedom” 161).
7. It should be noted that in emphasizing the material comfort and economic privilege
definitive
of the bourgeois, I do not mean to reduce the bourgeois identity to a strictly
economic category, since the bourgeois’ economic privilege might stem from extra-
economic sources, such as race and gender. Within the mid-twentieth century American
context of the March, for example, it was not uncommon to link the bourgeois also with
a white racial privilege stemming from Jim Crow and legalized discrimination. As one
musical example of this phenomenon, consider Lead Belly’s 1937 song, “Bourgeois Blues,”
which includes the lines, “Well, me and my wife we were standing upstairs / We heard the
white man say ‘I don’t want no niggers up there’ / Lord, in a bourgeois town / Uhm,
bourgeois town.” This mixing of the economic and the racial was reflected in the agenda of
the civil rights movement itself, with the economic dimension receiving only greater
attention over the course of the 1960s as King and other civil rights leaders increasingly
emphasized the need to combat poverty and address the plight of poor people everywhere.
Thus, just as the militant progressive represented by King is demanding and persistent in
seeking an end to both racial discrimination and economic injustice, so the bourgeois
progressive illuminated by Dylan – who lacks this totality of commitment – is ethically
ambiguous as the holder of unfair advantages stemming from an unjust economic order
and legalized racism. Because the bourgeois progressive is defined in part as someone who
has primarily prospered within an insufficiently just liberal democracy, it is unlikely that
many blacks in the 1960s could rightly be called bourgeois. How much that situation has
changed today is a question that, though vital, exceeds my analysis, which is interested in
exploring the idea of the bourgeois progressive as such rather than to define its particular
constituency at a specific moment in political time.
8. The occurrence of wind imagery in both “Blowin’ in
the Wind” and “When the Ship
Comes In” is a striking similarity in two of the three Dylan songs performed at the March.
Read together, the suggestion might be that a social justice movement, even when
successful, is unlikely to prevent both the “hurricanes” of future challenges and the
enduring sense that society will have responded inadequately to meet them.
9. On the inevitable inability of any liberal democracy to fully respect the dignity of its
citizens,
and the indignation this generates, see Green (1-7, 61-66).
10. The documentary about Beckwith and his son is called The
Last White Knight (2012).
11. On the tendency of wealthier whites to stigmatize “white
trash” and thereby deny their
own racism, see Love (125-54).
12. See, for example, Karlin who interprets the lines as: “[Evers’]
killing is represented as an
attack on his name” (23).
Acknowledgments
Thanks to Nancy Ameen for her expert research assistance. Earlier versions of this article were
presented at Washington University in St. Louis, Georgetown University, and ITAM in Mexico
City. I am grateful to the students and faculty at these venues for their feedback. I also thank
David Beal at Special Rider Music for permission to quote from the following Bob Dylan songs:
“Blowin' in the Wind” © 1962 by Warner Bros. Inc., renewed 1990 by Special Rider Music;
“When the Ship Comes In” © 1963, 1964 by Warner Bros. Inc., renewed 1991, 1992 by Special
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