ADVANCED PLACEMENT U.S.

HISTORY (APUSH)
NEH FINAL PROJECT – MUSLIM AMERICAN HISTORY AND LIFE
MR. CHRISTOPHER JAY HEDGLIN
HUME-FOGG ACADEMIC HIGH SCHOOL
NASHVILLE, TENNESSEE
JULY 2019

BRIEF PROJECT DESCRIPTION:

As I considered the best way to integrate the knowledge gained from this NEH seminar into my AP
U.S. History classroom in Nashville, Tennessee, I decided it would be worthwhile to create a number of
assessments for teachers to use in their classrooms that align with the style of assessments used on the
redesigned AP U.S. History test. In my four years of teaching AP U.S. History since the course (and test)
redesign several years ago, I have not been able to find sample assessment questions that integrate
primary sources from the Muslim American experience into their wording. With the new understanding of
the Muslim American experience throughout U.S. History I have gained in this course, I felt that I could
write a handful of sample assessment Document Based Question (DBQ) and Short Answer Question
(SAQ) prompts that do this.
It is worth noting that the assessment prompts that follow do not deal exclusively with the Muslim
American experience in U.S. History. One of my most important takeaways from this seminar was the
understanding that perhaps the most effective way of teaching about the Muslim American narrative in
history is not to have a separate set of lessons on “Muslims in America,” but to find useful ways to weave
Muslim American voices into the broader story we are telling about U.S. History. This serves as a
reminder to our students (and to ourselves as teachers) that Muslims have been an important part of this
experience since the beginning of the story. The assessment prompts that follow will deal with major U.S.
History themes – slavery, immigration, migration, and civil rights – but each of them will intentionally
have a Muslim American voice as part of the prompt.
I hope that these assessments will also help APUSH teachers be mindful to include the voices of
Muslim Americans in the lessons that they create throughout the year. I know that many schools use the
Understanding by Design (UbD) framework to create their curriculum units for the year – thinking first
about assessments and what we want our students to learn from the unit before we create the unit itself.
By having assessments that include Muslim Americans in them, it can serve as an important reminder to
educators that those voices need to be present in the lessons we teach and the primary sources that we
analyze throughout the year.
Period 2: Short Answer (SAQ) Question from The
Autobiography of Omar ibn Sayyid

APUSH Key Concepts Addressed:

2.2.II.A: All the British colonies participated to varying

degrees in the Atlantic slave trade due to the abundance
of land and a growing European demand for colonial
goods, as
well as a shortage of indentured servants. Small New
England farms used relatively
few enslaved laborers, all port cities held significant
minorities of enslaved people,
and the emerging plantation systems of the Chesapeake
and the southern Atlantic coast had large numbers of
enslaved workers, while the great majority of enslaved
Africans were sent to the West Indies.
2.2.II.B: As chattel slavery became the dominant labor
system in many southern colonies, new laws created a
strict racial system that prohibited interracial
relationships and defined the descendants of African
American mothers as black and enslaved in perpetuity.
“My name is Omar ibn Seid [Sayyid]. My birthplace was Fut Tur, between the two rivers. I sought
knowledge under the insturction of a Sheikh called Mohammed Seid, my own brother, and Sheikh
Soleiman Kembeh, and Sheikh Gabriel Abdal. I continued my studies twenty-five years, and then
returned to my home where I remained six years. Then there came to our place a large army, who killed
many men, and took me, and brought me to the great sea, and sold me into the hands of the Christians,
who bound me and sent me on board a great ship and we sailed upon the great sea a month and a half,
when we came to a place called Charleston in the Christian language. There they sold me to a small,
weak, and wicked man called Johnson, a complete infidel, who had no fear of God at all. Now I am a
small man, and unable to do hard work so I fled from the hand of Johnson and after a month came to a
place called Fayd-il [Fayetteville, North Carolina?]
There I saw some great houses (churches). On the new moon I went into a church to pray. A lad saw
me and rode off to the place of his father and informed him that he had seen a black man in the church. A
man named Handah (Hunter?) and another man with him on horseback, came attended by a troop of dogs.
They took me and made me go with them twelve miles to a place called Fayd-il, where they put me into a
great house from which I could not go out. I continued in the great house (which, in the Christian
language they called jail) sixteen days and nights. One Friday the jailor came and opened the door fo the
house and I saw a great many men, all Christians, some of whom called out to me, “What is your name?
Is it Omar or Seid?” I did not understand their Christian language. A man called Bob Mumford took me
and led me out of the jail, and I was well pleased to go with them to their place. I stayed at Mumford’s
four days and nights, and then a man named Jim Owen, son-in-law of Mumford, having married his
daughter Betsey, asked me if I was willing to go to a place called Bladen. I said, Yes, I was willing. I
went with him and have remained in the place of Jim Owen until now.”

~Omar ibn Sayyid, The Autobiography of Omar ibn Sayyid, (1831)

2. Using the passage above, answer (a), (b), and (c).

. a) Briefly explain ONE specific historical development that contributed to events
like the one described by the author of the passage.
. b) Briefly explain ONE specific historical effect that resulted from events like the
one described by the passage.
. c) Briefly explain ANOTHER specific historical effect that resulted from events
like the one described in the passage.
Period 6: Document Based (DBQ) Question dealing with
the concepts of Immigration and migration to the Great
Plains in the late 1800s

APUSH Key Concepts Addressed:

6.2.I.C: Increasing public debates over assimilation

and Americanization accompanied the growth of
international migration. Many immigrants negotiated
compromises between the cultures they brought and
the culture they found in the United States.
6.2.II.B: In hopes of achieving ideals of self-
sufficiency and independence, migrants moved to
both rural and boomtown areas of the West for
opportunities, such as building the railroads, mining,
farming, and ranching.
6.2.II.A: The building of transcontinental railroads,
the discovery of mineral resources, and government
policies promoted economic growth and created new
communities and centers of commercial activity.
 UNITED STATES HISTORY SECTION II
Total Time—1 hour and 40 minutes

Question 1 (Document-Based Question) Suggested reading and writing time: 1 hour

It is suggested that you spend 15 minutes reading the documents and 45 minutes writing your response.
Note: You may begin writing your response before the reading period is over.

Directions: Question 1 is based on the accompanying documents. The documents have been edited for the purpose
of this exercise.

In your response you should do the following.

 Respond to the prompt with a historically defensible thesis or claim that establishes a line of reasoning.
 Describe a broader historical context relevant to the prompt.
 Support an argument in response to the prompt using at least six documents.
 Use at least one additional piece of specific historical evidence (beyond that found in the documents)
relevant to an argument about the prompt.
 For at least three documents, explain how or why the document’s point of view, purpose, historical
situation, and/or audience is relevant to an argument.
 Use evidence to corroborate, qualify, or modify an argument that addresses the prompt.

1. Explain the reasons why settlers migrated to the American Midwest during the late
1800s and early 1900s.
 Document 1

Source: Nicodemus Town Company (KS) promotional poster, 1877.

 Document 2

Source: Syrian immigrant Mary Juma, Works Progress Administration interview in Ross, North
Dakota, 1939.

We were always able to make a very good living by farming and raising livestock, until the death
of my husband in February of 1918. My son then took over the management of the farm, and I
have lived with his family since. The depression has made living hard, but I don’t worry….

There is too great a comparison to say much about America and my native land. This country has
everything, and we have freedom. When we pay taxes, we get schools, roads, and an efficiency in
the government. In the Old Country, we paid taxes and Turkey took all the money, and Syria
receiving nothing in return. We were repaid by having Turkey force our boys to join her army.
The climate of the Old Country was wonderful, but we [Americans] have such a climate down
south.

If I had to live my life over, I would come to America sooner than I did. I would have like to visit
the people in Syria five or ten years ago, but now that I am helpless, I wouldn’t care to go. I don’t
ever want to go back there to live.

Document 3

Source: James Samuelson, “Map of Chief Railways from the Atlantic Ports to the Western
Prairies 1879”
 Document 4

Source: Mosque in Ross, North Dakota, established late 1920s

Document 5

Source: James Sluggett to Abraham Lincoln, Thursday, January 24, 1861

Dear Sir,

Would you be so kind as to give me some information respecting: (The Homestead bill) which
Passed the house of Representatives. And whether you think it is likely to become a law. if so
what will be the terms of settlement. I understand from one of our Canada Papers that it is to be a
free grant of 160 Acrs of the unappropriated public lands to any one becoming an Actual settler.
if it is so would you Then be so kind as to send or cause to be sent a list of the lands that are to be
disposed of as I fully intend with my family to remove some where in the United States or
Teretories and their to make our home but before I remove my Family I think it advisable to
make a visit to the U. S myself to look out a place for settlement…
 Document 6

Source: From the Timber Culture Act, 1873

An Act to encourage the Growth of Timber on western Prairies:

Be it enacted by the Senate and House of Representatives of the United States of America in
Congress assembled,
That any person who shall plant, protect, and keep in a healthy, growing condition for ten years
forty acres of timber, the trees thereon not being more than twelve feet apart each way on any
quarter-section of any of the public lands of the United States shall be entitled to a patent for the
whole of said quarter-section at the expiration of said ten years, on making proof of such fact by
not less than two credible witnesses; Provided, That only one quarter in any section shall be thus
granted.

Document 7

Source: “Supply Train,” Andrew J. Russell,

Period 7: Document Based (DBQ) Question dealing with
the Great Migration

APUSH Key Concepts Addressed:

7.2.II.C: In the Great Migration during and after

World War I, African Americans escaping
segregation, racial violence, and limited economic
opportunity in the South moved to the North and
West, where they found new opportunities but still
encountered discrimination.
 UNITED STATES HISTORY SECTION II
Total Time—1 hour and 40 minutes

Question 1 (Document-Based Question) Suggested reading and writing time: 1 hour

It is suggested that you spend 15 minutes reading the documents and 45 minutes writing your response.
Note: You may begin writing your response before the reading period is over.

Directions: Question 1 is based on the accompanying documents. The documents have been edited for the purpose
of this exercise.

In your response you should do the following.

 Respond to the prompt with a historically defensible thesis or claim that establishes a line of reasoning.
 Describe a broader historical context relevant to the prompt.
 Support an argument in response to the prompt using at least six documents.
 Use at least one additional piece of specific historical evidence (beyond that found in the documents)
relevant to an argument about the prompt.
 For at least three documents, explain how or why the document’s point of view, purpose, historical
situation, and/or audience is relevant to an argument.
 Use evidence to corroborate, qualify, or modify an argument that addresses the prompt.

2. Evaluate the relative importance of different causes for African

American movement to the north during the Great Migration at the
beginning of the 20th Century.
 Document 1

Source: Noble Drew Ali, The Holy Koran of the Moorish Science Temple, Detroit, Michigan,
1927.

3. In these modern days there came a forerunner of Jesus, who was divinely
prepared by the great God-Allah and his name is Marcus Garvey, who did
teach and warn the nations of the earth to prepare to meet the coming Prophet;
who was to bring the true and divine Creed of Islam, and his name is Noble
Drew Ali: who was prepared and sent to this earth by Allah, to teach the old
time religion and the everlasting gospel to the sons of men. That every nation
shall and must worship under their own vine and fig tree, and return to their
own and be one with their Father God-Allah.
4. The Moorish Science Temple of America is a lawfully chartered and
incorporated organization. Any subordinate Temple that desires to receive a
charter; the prophet has them to issue to every state throughout the United
States, etc.
5. That the world may hear and know the truth, that among the descendants of
Africa there is still much wisdom to be learned in these days for the
redemptions of the sons of men under Love, Truth, Peace, Freedom and
Justice.

Document 2

Source: Advertisement from the Chicago Defender, December 1, 1917.

 Document 3

Source: Archibald J. Motley, Jr., “Black Belt,” 1934

 Document 4

Source: “Mr. Ward,” From “Bound for the Promised Land,” originally published in the Chicago
Defender, November 11, 1916

From Florida’s stormy banks I go; I’ve bid the South “Good by”;
No longer shall they treat me so, And knock me in the eye.

The northern states is where I’m bound. My cross if more than double –
If the chief executive can be found.
I’ll tell him all my trouble.

Document 5
Source: Moslem Sunrise newspaper, “Crescent or Cross: A Negro May Aspire to Any Position
Under Islam Without Discrimination,” 1923

… Under Islam a Negro may aspire to and attain any position in mosque or state, and Islam
knows nothing of segregation and discrimination.

Yes, El Islam is spreading fast, and spreading not only in Africa but also in these United
States. Within three months over 100 converts have been made to the cause of Mohammedanism
in America. The spreading of El Islam cannot help but benefit the U.N.I.A. for they are
desperately engaged in preparing for That Day – that day that we of the Universal are also
preparing for.

Document 6

Source: From the Jackson (MS) Daily News, Thursday, June 26, 1919
 Document 7

Source: Dorothea Lange, “Cotton Sharecroppers. Greene County, Georgia,” 1937.

Period 8: Short Answer (SAQ) Question dealing
with school desegregation

APUSH Key Concepts Addressed:

8.2.I.B.i: The three branches of the federal

government used measures including
desegregation of the armed services and
Brown v. Board of Education (1954) to
promote greater racial equality.
8.3.I.C: Immigrants from around the world
sought access to the political, social, and
economic opportunities in the United States,
especially after the passage of new
immigration laws in 1965.
Such considerations apply with added force to children in grade and high schools. To separate them from
others of similar age and qualifications solely because of their race generates a feeling of inferiority as to
their status in the community that may affect their hearts and minds in a way unlikely ever to be undone.
The effect of this separation on their educational opportunities was well stated by a finding in the Kansas
case by a court which nevertheless felt compelled to rule against the Negro plaintiffs:

"Segregation of white and colored children in public schools has a detrimental effect upon the colored
children. The impact is greater when it has the sanction of the law, for the policy of separating the races is
usually interpreted as denoting the inferiority of the negro group. A sense of inferiority affects the
motivation of a child to learn. Segregation with the sanction of law, therefore, has a tendency to [retard]
the educational and mental development of negro children and to deprive them of some of the benefits they
would receive in a racial[ly] integrated school system….”

We conclude that, in the field of public education, the doctrine of "separate but equal" has no place.
Separate educational facilities are inherently unequal. Therefore, we hold that the plaintiffs and others
similarly situated for whom the actions have been brought are, by reason of the segregation complained of,
deprived of the equal protection of the laws guaranteed by the Fourteenth Amendment. This disposition
makes unnecessary any discussion whether such segregation also violates the Due Process Clause of the
Fourteenth Amendment.

~Chief Justice Earl Warren, Brown v. Board of Education ruling, 1954

9. We want equal education–but separate schools up to 16 for boys and 18 for girls on the condition
that the girls be sent to women’s colleges and universities. We want all black children educated,
taught and trained by their own teachers. Under such schooling system we believe we will make a
better nation of people. The United States government should provide, free, all necessary textbooks
and equipment, schools and college buildings. The Muslim teachers shall be left free to teach and
train their people in the way of righteousness, decency and self respect.

10. We believe that intermarriage or race mixing should be prohibited. We want the religion of Islam
taught without hindrance or suppression.

~Elijah Muhammad, Message to the Blackman in America, 1965

Using the passages above, answer a), b) and c):

A) Briefly describe one significant difference between Warren’s statements on school integration and
Muhammad’s statements on school integration during the Civil Rights Movement.

B) Briefly explain how ONE specific historical event or development during the period 1865-1954
that is not explicitly mentioned in the excerpts could be used to support Warren’s explanation.

C) Briefly explain how ONE specific historical event or development during the period 1865-1954
that is not explicitly mentioned in the excerpts could be used to support Muhammad’s explanation.
Period 8: Short Answer (SAQ) Question dealing
with integration/assimilation

APUSH Key Concepts Addressed:

8.3.I.C: Immigrants from around the world

sought access to the political, social, and
economic opportunities in the United States,
especially after the passage of new
immigration laws in 1965.
8.2.I.C: Continuing resistance slowed efforts
at desegregation, sparking social and
political unrest across the nation. Debates
among civil rights activists over the efficacy
of nonviolence increased after 1965.
“… Toledo second-generation members have [also] played an active role in promoting their children’s
religious status and in teaching them to be good Moslems and good Americans….

… But when they saw the persistence of their children, they accepted the mixed marriages on the condition
that the spouses familiarize themselves with the community affairs, customs and religion. By this means,
the spouse was introduced to the community and studied its religion objectively; and the community,
besides keeping its own children, gained new members. It often happened that the American spouses,
observing the community’s tolerant attitude, converted to Islam and became very active members…. The
reserved acceptance of the Toledo community, therefore, represents a deviation from tradition, tending
toward assimilation of the American culture.”

~Abdo Elkholy, The Arab Moslems in the United States, 1966

“3. We want equality of opportunity. We want equal membership in society with the best in civilized
society.
4. We want our people in America whose parents or grandparents were descendants from slaves, to be
allowed to establish a separate state or territory of their own–either on this continent or elsewhere. We
believe that our former slave masters are obligated to provide such land and that the area must be fertile
and minerally rich. We believe that our former slave masters are obligated to maintain and supply our
needs in this separate territory for the next 20 to 25 years–until we are able to produce and supply our own
needs.
Since we cannot get along with them in peace and equality, after giving them 400 years of our sweat and
blood and receiving in return some of the worst treatment human beings have ever experienced, we believe
our contributions to this land and the suffering forced upon us by white America, justifies our demand for
complete separation in a state or territory of our own

7. As long as we are not allowed to establish a state or territory of our own, we demand not only equal
justice under the laws of the United States, but equal employment opportunities–NOW!
We do not believe that after 400 years of free or nearly free labor, sweat and blood, which has helped
America become rich and powerful, so many thousands of black people should have to subsist on relief or
charity or live in poor houses….

10. We believe that intermarriage or race mixing should be prohibited. We want the religion of Islam
taught without hindrance or suppression.

These are some of the things that we, the Muslims, want for our people in North America.”

~Elijah Muhammad, Message to the Blackman in America, 1965

Using the passages above, answer a), b) and c):

A) Briefly describe one significant difference between Elkholy’s understanding and Muhammad’s
understanding of the Muslim experience in America in the 1960s.

B) Briefly explain how ONE specific historical event or development during the period 1900-1970
that is not explicitly mentioned in the excerpts could be used to support Elkholy’s understanding.

C) Briefly explain how ONE specific historical event or development during the period 1900-1970
that is not explicitly mentioned in the excerpts could be used to support Muhammad’s
understanding.
Period 8: Document Based (DBQ) Question
dealing debates on role of religion in the modern
Civil Rights Movement

APUSH Key Concepts Addressed:

8.2.I: Seeking to fulfill Reconstruction-era

promises, civil rights activists and political
leaders achieved some legal and political
successes in ending segregation, although
progress toward racial equality was slow.
8.2.I.A: During and after World War II, civil
rights activists and leaders, most notably
Martin Luther King Jr., combated racial
discrimination utilizing a variety of
strategies, including legal challenges, direct
action, and nonviolent protest tactics.
8.2.I.C: Continuing resistance slowed efforts
at desegregation, sparking social and
political unrest across the nation. Debates
among civil rights activists over the efficacy
of nonviolence increased after 1965.
 UNITED STATES HISTORY SECTION II
Total Time—1 hour and 40 minutes

Question 1 (Document-Based Question) Suggested reading and writing time: 1 hour

It is suggested that you spend 15 minutes reading the documents and 45 minutes writing
your response. Note: You may begin writing your response before the reading period is
over.

Directions: Question 1 is based on the accompanying documents. The documents have been
edited for the purpose of this exercise.

In your response you should do the following.

 Respond to the prompt with a historically defensible thesis or claim that establishes a
line of reasoning.
 Describe a broader historical context relevant to the prompt.
 Support an argument in response to the prompt using at least six documents.
 Use at least one additional piece of specific historical evidence (beyond that found in
the documents) relevant to an argument about the prompt.
 For at least three documents, explain how or why the document’s point of view,
purpose, historical situation, and/or audience is relevant to an argument.
 Use evidence to corroborate, qualify, or modify an argument that addresses the
prompt.

3. Evaluate the extent to which religious groups and religious movements

influenced the cultural and political landscape of civil rights in the
United States from 1954 to 1968.
 Document 1

Source: The Most Honorable Elijah Muhammad, “What Do Muslims Believe?”

from Message to the Black Man in America, 1965.

1. WE BELIEVE In the One God whose proper Name is Allah.

2. WE BELIEVE in the Holy Qur’an and in the Scriptures of all the Prophets of
God.
3. WE BELIEVE in the truth of the Bible, but we believe that it has been tampered
with and must be reinterpreted so that mankind will not be snared by the
falsehoods that have been added to it….

7. WE BELIEVE this is the time in history for the separation of the so-called
Negroes and the so-called white Americans. We believe the black man should be
freed in name as well as in fact. By this we mean that he should be freed from the
names imposed upon him by his former slave masters. Names which identified him
as being the slave master’s slave. We believe that if we are free indeed, we should
go in our own people’s names–the black people of the Earth….

9. WE BELIEVE that the offer of integration is hypocritical and is made by those

who are trying to deceive the black peoples into believing that their 400-year-old
open enemies of freedom, justice and equality are, all of a sudden, their “friends.”
Furthermore, we believe that such deception is intended to prevent black people
from realizing that the time in history has arrived for the separation from the
whites of this nation.
If the white people are truthful about their professed friendship toward the so-
called Negro, they can prove it by dividing up America with their slaves.
We do not believe that America will ever be able to furnish enough jobs for her
own millions of unemployed, in addition to jobs for the 20,000,000 black people as
well.
10. WE BELIEVE that we who declare ourselves to be righteous Muslims, should
not participate in wars which take the lives of humans. We do not believe this
nation should force us to take part in such wars, for we have nothing to gain from it
unless America agrees to give us the necessary territory wherein we may have
something to fight for.
 Document 2

Source: Fannie Lou Hamer, Testimony before the Credentials Committee at the
Democratic National Convention, August 22, 1964

And June the 9th, 1963, I had attended a voter registration workshop; was
returning back to Mississippi. Ten of us was traveling by the Continental Trailway
bus. When we got to Winona, Mississippi, which is Montgomery County, four of
the people got off to use the washroom, and two of the people -- to use the
restaurant -- two of the people wanted to use the washroom….

As soon as I was seated on the bus, I saw when they began to get the five people in
a highway patrolman's car. I stepped off of the bus to see what was happening and
somebody screamed from the car that the five workers was in and said, "Get that
one there." And when I went to get in the car, when the man told me I was under
arrest, he kicked me.

I was carried to the county jail and put in the booking room. They left some of the
people in the booking room and began to place us in cells. I was placed in a cell
with a young woman called Miss Ivesta Simpson. After I was placed in the cell I
began to hear sounds of licks and screams. I could hear the sounds of licks and
horrible screams….

They beat her, I don't know how long. And after a while she began to pray, and
asked God to have mercy on those people….

All of this is on account of we want to register, to become first-class citizens. And

if the Freedom Democratic Party is not seated now, I question America. Is this
America, the land of the free and the home of the brave, where we have to sleep
with our telephones off of the hooks because our lives be threatened daily, because
we want to live as decent human beings, in America?
 Document 3

Source: Dr. Martin Luther King, speech in support of striking sanitation workers,
April 3, 1968

And I want to commend the preachers, under the leadership of these noble men:
James Lawson, one who has been in this struggle for many years; he's been to jail
for struggling; but he's still going on, fighting for the rights of his people. Rev.
Ralph Jackson, Billy Kiles; I could just go right on down the list, but time will not
permit. But I want to thank them all. And I want you to thank them, because so
often, preachers aren't concerned about anything but themselves. And I'm always
happy to see a relevant ministry.

It's all right to talk about "long white robes over yonder," in all of its symbolism.
But ultimately people want some suits and dresses and shoes to wear down here.
It's all right to talk about "streets flowing with milk and honey," but God has
commanded us to be concerned about the slums down here, and his children who
can't eat three square meals a day. It's all right to talk about the new Jerusalem, but
one day, God's preachers must talk about the New York, the new Atlanta, the new
Philadelphia, the new Los Angeles, the new Memphis, Tennessee. This is what we
have to do.

Document 4

Source: School integration protest in Nashville, Tennessee, September 9, 1957

 Document 5

Source: Letter from Alabama clergymen to Dr. Martin Luther King, Jr.

However, we are now confronted by a series of demonstrations by some of our

Negro citizens directed and led in part by outsiders. We recognize the natural
impatience of people who feel that their hopes are slow in being realized. But we
are convinced that these demonstrations are unwise and untimely...

Just as we formerly pointed out that "hatred and violence have no sanction in our
religious and political tradition." We also point out that such actions as incite to
hatred and violence, however technically peaceful those actions may be, have not
contributed to the resolution of our local problems. We do not believe that these
days of new hope are days when extreme measures are justified in Birmingham.

We commend the community as a whole and the local news media and law
enforcement officials in particular, on the calm manner in which these
demonstrations have been handled. We urge the public to continue to show
restraint should the demonstrations continue, and the law enforcement officials to
remain calm and continue to protect our city from violence.

We further strongly urge our own Negro community to withdraw support from
these demonstrations, and to unite locally in working peacefully for a better
Birmingham. When rights are consistently denied, a cause should be pressed in the
courts and in negotiations among local leaders, and not in the streets. We appeal to
both our white and Negro citizenry to observe the principles of law and order and
common sense.

Signed by:

C. C. J. CARPENTER, D.D., LL.D. Bishop of Alabama

JOSEPH A. DURICK, D.D. Auxiliary Bishop. Diocese of Mobile-Birmingham

Rabbi HILTON J. GRAFMAN, Temple Emmanu-El, Birmingham, Alabama

Bishop PAUL HARDIN, Bishop of the Alabama-West Florida Conference of the Methodist
Church.

Bishop HOLAN B. HARMON, Bishop of the North Alabama Conference of the Methodist Church

GEORGE M. MURRAY, Bishop Coadjutor, Episcopal Diocese of Alabama

EDWARD V. RAMSAGE, Moderator, Synod of the Alabama Presbyterian Church in the United
States

EARL STALLINGS, Pastor, First Baptist Church, Birmingham, Alabama.

Document 6

Source: Malcolm X and Alex Haley, Autobiography of Malcolm X, 1965

My pilgrimage broadened my scope. It blessed me with a new insight. In two

weeks in the [Muslim] Holy Land, I saw what I never had seen in thirty-nine years
here in America. I saw all races, all colors – blue-eyed blonds to black-skinned
Africans – in true brotherhood. In unity! Living as one! Worshiping as one! No
segregationists – no liberals; they would not have known how to interpret the
meaning of those words. In the past, yes, I have made sweeping indictments of all
white people. I never will be guilty of that again – as I know now that some white
people are truly sincere, that some truly are capable of being brotherly toward a
black man…. Yes, I have been convinced that some American whites do want to
help cure the rampant racism which is on the path to destroying this country!

Document 7
 Source: Marchers including Dr. Martin Luther King (center), Rev. Fred
Shuttlesworth (far right) and Rabbi Abraham Joshua Heschel (second to right),
Selma, Alabama, March 21, 1965

Period 8: Short Answer (SAQ) Question dealing

with voices within the Civil Rights Movement

APUSH Key Concepts Addressed:

8.2.II: Responding to social conditions and

the African American civil rights movement,
a variety of movements emerged that
focused on issues of identity, social justice,
and the environment.
 Muhammad Speaks newspaper, April 2, 1971

.2. Using the 1971 image above, answer (a), (b), and (c).

. a) Briefly describe ONE perspective about the Civil Rights Movement

during the 1960s and 1970s expressed through the image.

. b) Briefly explain how ONE specific event or development in the period

from 1945 to 1970 contributed to the perspective depicted in the
image.

C) Briefly explain ONE specific historical effect in the period from 1970
to 2000 that resulted from the perspective depicted in the image.