Peter T Young

May 14, 2026 by Peter T Young Leave a Comment

ʻAwa

“ʻAwa was the food of the gods, just as poi was to the Hawaiians. No religious ceremony was complete without the ʻawa.” (Pukui, Maly)

E hanai ʻawa a ikaika ka makani.
Feed with ʻawa so that the spirit may gain strength.
(One offers ʻawa and prayers to the dead so that their spirit may grow strong and be a source of help to the family.)

Outside of water and drinking coconut, no other drink was known. ʻAwa was “a sacred drink of importance in many phases of Hawaiian life. …”

“Its effect is to relax mind and body and it was used by farmer and fisherman for this purpose. Medicinal Kahunas (learned men) had many uses for it. It was essential on occasions of hospitality and feasting, and as a drink of pleasure for the chiefs.” (Titcomb)

ʻAwa is a canoe crop, one of the plants brought by the earliest Polynesian voyagers arriving in Hawaiʻi. It is a member of the pepper family. In other parts of the Pacific it is known as Kava or Kava Kava. It is a shrub growing about four to eight feet high.

There are several native traditions regarding the origin of ʻawa in Hawaiʻi. Perhaps the most significant narratives describe ʻawa as having been brought to Hawaiʻi from Kahiki (the ancestral homelands) by the akua (gods) Kāne and Kanaloa.

These two akua Kāne, a Hawaiian god and ancestor of the chiefs and commoners, a god of sunlight, fresh water, verdant growth, and forests; and Kanaloa, a god of the ocean, marine life, healing, and a companion of Kāne – planted ʻawa at various localities throughout the islands.

In places where no water could be found with which to prepare the ʻawa, Kāne even caused water to appear, thus forming many springs and streams in the islands. (Maly)

In the discovery of Hawaiʻi by Hawaii-loa, ʻawa is noted in the find, “One time when they (Hawaii-Loa and his company) had thus been long out on the ocean, Makaliʻi, the principal navigator, said to Hawaii-Loa: ‘Let us steer the vessel in the direction of Iao, the Eastern Star, the discoverer of land …’

‘There is land to the eastward, and here is a red star … to guide us … So they steered straight onward and arrived at the easternmost island … They went ashore and found the country fertile and pleasant, filled withʻ awa, coconut trees … and Hawaii-Loa, the chief, called that land after his own name … (Fornander)

It is valued as an intoxicating drink and as a medicine. ʻAwa is also a sedative, used as a sacred plant for prayer, as well as appreciated for pleasure, especially in the south Pacific islands. It assists in opening communication channels with others and with the elements.

The drink is made from the root, which is woody, slightly spongy, toughish and roughly gnarled. The root was scraped and washed, then reduced to small pieces. It was then ready to chew (mama) and mix with water to make a cold water infusion. In later days, chewing was replaced by grinding or pounding. (Titcomb)

It is prepared by pulverizing the root in a mortar; if it is the dry article of commerce it is kept sufficiently moist to prevent its scattering and forming dust. When well pulverized, water is mixed with the mash to bring it to a proper dilution, when it is strained. (Emerson)

The favorite ʻawa strainer of the Hawaiians is made of the stem of the ahu-awa plant. The stem is split up and the fiber separated from the pulp by being combed between two sticks. It is then taken up from the bowl and the dripping liquor wrung out of it.

The bits of ʻawa root which were caught in it are shaken out and it is again used as a strainer, this time being formed into a kind of funnel, something like a bird’s nest, through which the awa drink is poured into the separate cups of those who are to partake. (Emerson)

An 1899 article on Molokai Archaeology in the Evening Bulletin notes, “At Pakaikai is found a large stone lying by the bank of the stream, in which are dug four holes each eight inches in diameter and six inches deep. They are finely polished inside. The holes dug in this large stone are claimed to have been used as awa cups (apu awa) for Kamehameha-ai-luau (a descendant of Kamehameha the Great.)”

“They were chiseled with stone implements by the ancients during the stone age of Hawaiʻi nei, a task which no native of the present generation will dare undertake. Nearby is another hole dug in another rock and much larger and deeper than the four. This last one is said to be the kānoa ʻawa (or kā ʻawa, large bowl in which ʻawa is mixed and strained,) or place where awa is cleaned and purified, fit to drink.”

The beverage is not attractive to the eye. If dried ʻawa is used, the liquid is greyish, if green ʻawa is used it is greenish. The liquid is never clear in spite of straining. In Hawaiʻi it was a fairly thick liquid, this being preferred to “the dishwater drunk in the south” according to an old saying remembered by Kinney. Ellis termed it “like thick calcareous water.” (Titcomb)

The ʻawa-drinking house was like a chief’s house, there must be no gaiety, no talking, no jollity, lest one vomit. The candlenut torch was the only thing one desired – one or two torches would produce warmth – then there was a sound in the ear like the chirping of land shells and of fiddles that teased the ear pleasantly, or like the roaring of the strong wind that changed to stillness. Such was the custom of the planter; he would sleep till morning and the pains and soreness would be gone. (Kamakau, Titcomb)

Their general drink is water or the milk of the coconut, but all the chiefs use the ʻawa, and some of them to excess, as was very evident from their skins, which were rough and parched as can well be conceived, and their eyes red and inflamed. (Kotzebue, Titcomb)

There is a deep cultural-historical relationship between the Hawaiians and ʻawa. The poʻe kahiko (ancient people) identified many varieties, cultivation techniques, values and uses of the ʻawa. (Maly)

I have had ʻawa once, it was part of an ʻawa ceremony we participated in to commemorate the signing of the Kaʻawaloa Curator Agreement between DLNR and the Royal Order of Kamehameha I. (It was a moving experience; I was proud and honored to be there. The descendant families, members of the Order and others sat on one side; I sat by myself (representing the State) on the other side.)

The image shows the Kaʻawaloa ʻawa ceremony.

May 13, 2026 by Peter T Young Leave a Comment

Mother Road – Route 66

On January 29, 1886, Carl Benz applied for a patent for his “vehicle powered by a gas engine.” The patent – number 37435 – may be regarded as the birth certificate of the automobile. (Daimler)

In 1903, Henry Ford officially opened the Ford Motor Company and five years later released the first Model T. In 1907, Henry Ford announced his goal for the Ford Motor Company: to create “a motor car for the great multitude.” (pbs)

“[T]he automobile constituted a personalized urban mass transit system, allowing the owner to travel whenever or wherever he desired.” (Davies, NPS)

Moreover, it provided a personal means of escape from the congestion of metropolitan America and reduced cross-country travel from an adventure of the affluent and stouthearted to a relatively inexpensive and common occurrence. (NPS)

Into the 1920s named trails were the way to navigate around the country. The trails were a product of the pioneer days of auto travel when government took little interest in interstate roads. Named trail associations had served an important purpose in the 1910s when many States lacked a highway department or had an ineffective one. (Weingroff)

Long trips often meant using a variety of different roadways, each one with its own standard for road quality and signage. Typically referred to as “trails” and run by “trail associations,” boosters would stitch together these routes with already existing roads (of varied quality), give it a name (like “Dixie Highway” or “Lincoln Highway”), and promote it.

Businesses along these routes typically paid dues to the trail associations, which meant routes weren’t always laid out to give drivers the quickest route, but instead to collect the most dues. There were over 250 such routes established by the mid-1920s. (Bloomberg)

With the growing number of vehicles on the roads, the associations helped focus attention on their condition, identified interstate roads for use of motorists, and sought increased funding for good roads projects.

However, by the early 1920s, State and Federal highway officials realized that the named trail associations had outlived their usefulness. (FHWA) In 1925, the American Association of State Highway and Transportation Officials (AASHO) asked the Secretary of Agriculture to work with states to replace all trail names with a unified highway numbering system.

On November 11, 1926, the newly established United States Numbered Highway System changed the way U.S. drivers navigate the country. For the most part, north-south routes got odd numbers (numbers ending in 1 or 5 for principal routes), and east-west routes even numbers (multiples of 10 for principal routes).

Officially, the Chicago-to-Los Angeles route received the numerical designation of Route 66. That designation acknowledged the route as one of the nation’s principal east-west arteries. Mostly, U.S. 66 was just an assignment of a number to an already existing network of State-managed roads, most of which were in poor condition.

US Route 66 or US Highway 66 (US 66 or Route 66) is made up of several existing auto trails and regional roads, most notably the National Old Trails Road (or Ocean-to-Ocean Highway). Other key contributing trails included the Ozark Trail System in Missouri/Kansas and the Lone Star Route.

The 2,448-mile highway runs from-to Chicago (at Grant Park at the intersection of Jackson and Michigan Avenues) to Santa Monica (near the Santa Monica Pier at the intersection of Santa Monica Boulevard and Ocean Avenue).

It didn’t receive signs until 1927 and wasn’t completely paved until 1938. The highway passes through Illinois. Missouri, Kansas, Oklahoma, Texas, New Mexico, Arizona, and California.

Its diagonal course linked hundreds of rural communities from Chicago to Kansas and on to Los Angeles, enabling farmers to transport grain and produce. By the 1930s the trucking industry was using Route 66. The truckers enjoyed the easier drive across the prairie lands and milder climates than the northern routes offered. (FHWA)

To further the popularity of Route 66, John Steinbeck proclaimed Route 66 the Mother Road in his 1939 book The Grapes of Wrath. (FHWA) “Highway 66 is the main migrant road, 66 – the long concrete path across the country …”

“… waving gently up and down on the map, from the Mississippi to Bakersfield – over the red lands and the gray lands, twisting up into the mountains, crossing the Divide and down into the bright and terrible desert, and across the desert to the mountains again, and into the rich California valleys …” (Steinbeck)

“… 66 is the path of a people in flight, refugees from dust and shrinking land, from the thunder, of tractors and shrinking ownership, from the desert’s slow northward invasion, from the twisting winds that howl up out of Texas, from the floods that bring no richness to the land and steal what little richness is there.”

“From all of these the people are in flight, and they come into 66 from the tributary side roads, from the wagon tracks and the rutted country roads. 66 is the mother road, the road of flight….” (Steinbeck)

“The people in flight streamed out on 66, sometimes a single car, sometimes a little caravan. All day they rolled slowly

along the road, and at night they stopped near water.”

“In the day ancient leaky radiators sent up columns of steam, loose connecting rods hammered and pounded. And the men driving the trucks and the overloaded cars listened apprehensively. How far between towns? It is a terror between towns.” (Steinbeck)

“Merchants in small and large towns along the highway looked to Route 66 as an opportunity for attracting new revenue to their often rural and isolated communities. As the highway became busier, the roadbed received improvements, and the infrastructure of support businesses — especially those offering fuel, lodging, and food that lined its right of way — expanded.”

“Even with tough times, the Depression that worked its baleful consequences on the nation produced an ironic effect along Route 66. The vast migration of destitute people fleeing their former homes actually increased traffic along the highway, providing commercial opportunities to a multitude of low capital, mom-and-pop businesses.” (NPS)

“The romance of Route 66 was created, in part, by marketing the Hollywood version of American Indians. Travelers were given the stereotypical images they were accustomed to seeing in films to lure them into [Trading Posts and] buying postcards and souvenirs, taking photos with wooden Indians, staying the night in a “wigwam” and spending a little extra time and money on their journey west.” (American Indian Alaska Native Tourism Association)

“In 1956, President Eisenhower, who had witnessed the military advantages of the German Autobahn during World War II, supported the passage of a law to construct a new system of high-speed, limited-access, four-lane divided highways – today’s interstates.”

“Five new interstates (I-55, I-44, I-40, I-15, and I-10) incrementally replaced US 66 over the next three decades. Interstate construction coincided with the powerful forces of economic consolidation as evidenced by the growth of branded gasoline stations, motels, and restaurant chains.”

“The 1984 bypassing of the last section of U.S. 66 by I-40 led to the official decommissioning of the highway in 1985, impacting countless businesses and communities along the road.” (NPS)

The National Trust for Historic Places listed Route 66 on their America’s Most Endangered List and designated the road a National Treasure.

May 12, 2026 by Peter T Young Leave a Comment

Kalapueo

The Kaupō flow, a feature of Ko‘olau volcano south of Waimanalo, is the product of a “dry” rejuvenation-stage eruption along the Koko Rift, some 50,000 to 100,000 years ago (estimates vary).

The area around the vent is now even more evident because it has become a preferred launching point for parasailers, and their foot traffic has trompled all the vegetation.

Kaupō means to land a canoe at night. Makapu‘u means bulging eyes (literally, eyes like hills), and refers either to an image in a cave nearby, or to a woman who longed for her home in Kahiki (Tahiti) and said she was able to see it from here. (UH Manoa Geology & Geophysics Dept-Southeast Oahu and Kawainui Field Trip-2004)

The Kaupō flow formed Kalapueo. “Kalapueo (the area where the coastal flats narrow and the cliffs draw near to the shore [Kalapueo means owl proclamation (owls called on others here to battle)]); Kukui (the former fishing village on the east side of Pāhonu) …”

“… Muliwai‘ōlena (the drainage basin the enters the sea near the vicinity of the present-day Waimānalo Beach Park); Waimānalo (the area fed by the stream which forms Pūhā) — all locations on the shore of Waimānalo Ahupua‘a, were fortified and that battles were fought.” (Maly)

“Kauai legends say that the sound of the drum of the owl-king was so penetrating that it could be heard across all the channels by the owls on the different islands. In one day the owls of Hawaii, Lanai, Maui and Molokai had gathered at Kalapueo (a place east of Diamond Head).”

“The owls of Koolau and Kahikiku, Oahu, gathered together in Kanoniakapueo (a place in Nuuanu Valley). The owls of Kauai and Niihau gathered in the place toward the sunset — Pueohulu-nui (near Moanalua).” (Westervelt)

“There lived a man named Kapoi, at Kahehuna, in Honolulu, who went one day to Kewalo to get some thatching for his house. On his way back he found some owl’s eggs, which he gathered together and brought home with him … [the owl said] ‘Give me my eggs.’ Kapoi then told the owl to come and take them.”

“The owl, having got the eggs, told Kapoi to build up a heiau, or temple, and instructed him to make an altar and call the temple by the name of Manua. Kapoi built the temple as directed ; set kapu days for its dedication, and placed the customary sacrifice on the altar.”

“News spread to the hearing of Kakuihewa, who was then King of Oahu, living at the time at Waikiki, that a certain man had kapued certain days for his heiau, and had already dedicated it.”

“This King had made a law that whoever among his people should erect a heiau and kapu the same before the King had his temple kapued, that man should pay the penalty of death. Kapoi was thereupon seized, by the King’s orders, and led to the heiau of Kupalaha, at Waikiki.”

“That same day, the owl that had told Kapoi to erect a temple gathered all the owls from Lanai, Maui, Molokai, and Hawaii to one place at Kalapueo.”

“All those from the Koolau districts were assembled at Kanoniakapueo, and those from Kauai and Niihau at Pueohulunui, near Moanalua.”

“It was decided by the King that Kapoi should be put to death on the day of Kane. When that day came, at daybreak the owls left their places of rendezvous and covered the whole sky over Honolulu; and as the King’s servants seized Kapoi to put him to death, the owls flew at them, pecking them with their beaks and scratching them with their claws.”

“Then and there was fought the battle between Kakuihewa’s people and the owls. At last the owls conquered, and Kapoi was released, the King acknowledging that his Akua (god) was a powerful one. From that time the owl has been recognized as one of the many deities venerated by the Hawaiian people.” (Thrum)

Later, “At the death of Ka-hekili in 1793 Ka-‘eo-ku-lani became ruling chief of Maui, Molokai, and Lanai. Ki‘ikiki‘ and Kai-‘awa were his counselors, and they had chiefs and governors under them.”

“He ruled a little over a year and showed kindness to the common people, but at the end of that time he grew homesick for his friends on Kauai and set out with his chiefs and warriors to return to his own people, stopping at Molokai to enjoy its fat fish and kukui-nut relish.”

“Now Ka-lani-ku-pule and his younger brother Koa-la u-kani, heard that Ka-‘eo-ku-lani was returning to Kauai. Not knowing what his plans might be they made preparations for war, digging trenches and throwing up earthworks at Kukui, Kalapueo, and Waimanalo [on Oahu].”

“At Kukui a severe battle was fought in which one of the favorites, a war leader of Ka-lani-kupule, was shot by Mare Amara at the stream of Muliwaiolena as he stood with a feather cloak about his shoulders directing the battle with his hand.”

“Two days and two nights Ka-‘eo-ku-lani lay out at sea, then Ka-lani-ku-pule called off the fighting and the two had a friendly meeting at Kalapawai in Kailua, Ko’olaupoko. It was a day of mingled joy and weeping-joy for the ending of war, weeping for the dead in battle and also for the death of Ka-hekili.” (Kamakau, Ruling Chiefs)

May 11, 2026 by Peter T Young Leave a Comment

Hawaii 50th Staters

“In basketball’s storied history, there may be no single organization more synonymous with the game than the world-famous Harlem Globetrotters.” (Basketball Hall of Fame)

The Harlem Globetrotters began in 1926 under the banner of the South Side’s Giles Post of the American Legion and then became known as the Savoy Big Five after Chicago’s Bronzeville’s Savoy Ballroom hired the team to play as pre-dance entertainment. Most of the players were from Wendell Phillips High School in Chicago’s South Side.

They started touring small farm towns in the Midwestern US. For Midwest audiences, the game of basketball was still novel and, from early on, this team brought an entertaining style of play to the sport. (History)

Seizing on a golden opportunity, sports promoter Abe Saperstein purchased the team and became the manager and coach. Saperstein, a short-statured Jewish man from Chicago’s North Side, even pitched in as a player from time to time when a team member was ill or injured.

At a time when only whites were allowed to play on professional basketball teams, Saperstein decided to promote his new team’s racial makeup by naming them after Harlem, the famous African American neighborhood of New York City.

On January 7, 1927, the Harlem Globetrotters basketball team traveled 48 miles west from Chicago to play their first game in Hinckley, Illinois. (History)

Before they became known for their on-court antics, the Globetrotters were highly competitive in professional basketball and introduced a flashy, schoolyard style of play. They popularized the slam dunk, the fast break, emphasized the forward and point guard positions, and the figure-eight weave.

The Globetrotters won 101 out of 117 games that first season and introduced many Midwestern audiences to a game they had not seen played before.

By 1936, they had played more than 1,000 games and appeared in Wisconsin, Minnesota, Iowa, Michigan, Montana, Washington and North and South Dakota. (The Globetrotters didn’t actually play a game in Harlem until the late 1960s.) (History)

“The world-famous Harlem Globetrotters were the first professionals to play in Hawaii. Coach Abe Saperstein’s team made their debut at Honolulu’s Civic Auditorium in April of 1946 against the Coca-Cola Athletic Club. The Cokes were no match for the Trotters …”

“Island players gained revenge the following year when [the] Hawaii All-Stars, led by the scoring of Red Rocha, broke the Globetrotters’ 128-game winning streak with a 44-41 win at the Civic.” (Ephraim ‘Red’ Rocha, a graduate of Hilo High, was Hawaii’s first player to play in the National Basketball Association.) (Cisco, Hawai‘i Sports)

Then, “Coach Art Kim and his Honolulu Surfriders will open their ninth annual basketball tour with the famed Harlem Globetrotters October 28, at Des Moines, Iowa.”

“The Surfriders, who will be publicized as the Hawaii 50th Staters this year, will play a 130-game schedule in most of the major cities on the Mainland and also in Canada during the next five-and-a-half months.” (SB, Oct 11, 1958)

“America’s sporting scene once more is being graced by the colorful Honolulu Surfriders basketball team and its accompanying troupe of hula dancers and entertainers, all scheduled to be part of the big show at Greenwood YMCA. … They are part of the 4-team show featuring the Globe Trotters.”

“These annual tours of the islanders have come to be looked forward to by mainlanders, who find in the visitors from the Paradise of the Pacific a refreshing sports tonic. The add considerably to every program, they grace with stylish basketball playing, interesting appearance and the enchanting presentation of the entertainers.”

“Hawaiian teams have been coming over to the mainland for some years now … Again at the helm is coach and manager Art Kim, veteran mentor formerly cage coach at the University of Hawaii, who has brought over the last half dozen or so teams from the islands. …”

“They come from various islands of the Hawaiian group and for a veritable all-star team of the best players.” (Index-Journal, South Carolina, Feb 22, 1954)

“Coach Kim said last night that the Surfriders will be playing against fabulous Wilt (The Stilt) Chamberlain, the Kansas Jayhawk All-American who has left school to headline the Harlem Globetrotters.” (SB, Oct 11, 1958)

“The 7-foot Chamberlain, twice an All-America at the University of Kansas, quit school as a junior to turn pro for Abe Saperatein’s Globetrotters. He made his first appearance as a pro in this area Thursday night and scored 30 points as the Globetrotters defeated the Hawaii 50th Staters 69-59.” (Herald-Palladium, Michigan, Oct 31, 1958)

The Harlem Globetrotters have historically used various designated opponents that toured with them to stage their exhibition games. In the late 1950s and early 1960s, the “Hawaii 50th Staters” made the tour; they became the New York Nationals, and the Washington Generals. (Association for Professional Basketball Research)

Over the years, the team losing to the Globetrotters was called the Boston Shamrocks, the New Jersey Reds, the Atlantic City Gulls, the New York Nationals, International Elite, and Global Select.

None of these were real teams: Just costumes the Generals wore to give the appearance that they were playing a slew of opponents rather than just the same retreads. (SB Nation)

May 10, 2026 by Peter T Young Leave a Comment

Glory! Glory! Hallelujah!

We can first thank our mothers on this Mother’s Day.

Then we can thank Julia Ward Howe and Anna Jarvis for their efforts in making it a holiday.

It dates back to 1870, when Howe wrote a Mother’s Day Proclamation of Peace.

After witnessing the carnage of the American Civil War and the start of the Franco-Prussian War, Julia Ward Howe, a prominent American abolitionist, feminist and poet wrote the original Mother’s Day Proclamation calling upon the women of the world to unite for peace.

Arise, then, women of this day!
Arise, all women who have hearts,
Whether our baptism be of water or of tears!
Say firmly: We will not have great questions decided by irrelevant agencies.

Howe was influenced by another peace activist, Anna Reeves Jarvis, a West Virginia woman who organized Mother’s Day Work Clubs before the Civil War.

Women in the clubs raised money for medicine and inspected bottled milk and food. They also hired helpers for families in which the mothers had tuberculosis.

During the Civil War, the Mother’s Day Work Clubs declared their neutrality, cared for the wounded and fed and clothed soldiers on both sides of the conflict.

After the Civil War, Jarvis staged a Mother’s Friendship Day at the courthouse in Pruntytown, W.Va., to bring together people who supported the Confederacy and people who supported the Union. (New England Historical Society)

Anna Reeves Jarvis died at 72 in Pennsylvania on May 9, 1905. Julia Ward Howe died five years later, at age 91 in Portsmouth, R.I., Four years after her death, President Woodrow Wilson declared Mother’s Day a national holiday. But not for peace.

Anna Reeves Jarvis’ daughter, Anna Jarvis, finally succeeded in founding the Mothers’ Day holiday. She held a memorial for her mother on May 10, 1908, at Andrews Methodist Episcopal Church in Grafton, W.Va.

Anna Jarvis continued to campaign for a Mother’s Day holiday until President Woodrow Wilson issued the proclamation on May 8, 1914.

Although Jarvis had promoted the wearing of a white carnation as a tribute to one’s mother, the custom developed of wearing a red or pink carnation to represent a living mother or a white carnation for a mother who was deceased.

Over time the day was expanded to include others, such as grandmothers and aunts, who played mothering roles. What had originally been primarily a day of honor became associated with the sending of cards and the giving of gifts.

However, in protest against its commercialization, Jarvis spent the last years of her life trying to abolish the holiday she had brought into being. (Britannica)

We typically don’t recognize Howe for her Mother’s Day Peace Day; rather, we acknowledge other accomplishments of hers including writing a song during the Civil War.

By November 1861, the early enthusiasm of the Civil War had faded into a grim appreciation of the magnitude of the struggle.

Julia Ward Howe joined a party inspecting the condition of Union troops near Washington DC. To overcome the tedium of the carriage ride back to the city, Howe and her colleagues sang army songs, including “John Brown’s Body.”

One member of the party, Reverend James Clarke, liked the melody but found the lyrics to be distinctly un-elevated. The published version ran “We’ll hang old Jeff Davis from a sour apple tree,” but the marching men sometimes preferred, “We’ll feed Jeff Davis sour apples ‘til he gets the diarhee.”

The next day, Howe awoke to the gray light of early morning. As she lay in bed, lines of poetry formed themselves in her mind. When the last verse was arranged, she rose and scribbled down the words with an old stump of a pen while barely looking at the paper.

She fell back asleep, feeling that “something of importance had happened to me.” The editor of the Atlantic Monthly, James T. Fields, paid Howe five dollars to publish the poem. (The Atlantic)

“It’s a good march,” says Sparky Rucker. A folk singer and historian who performs a show of Civil War music with his wife, Rucker says it rallies with its rhythm: “It’s just the right cadence to march along, if you’re marching at a picket line or marching down the street carrying signs. … It really gets your blood going [so] that you can slay dragons.” (NPR)

On April 3, 1968, Dr. Martin Luther King, Jr. rose to speak in support of striking sanitation workers in Memphis, Tennessee (his I’ve been to the Mountaintop speech). “I want you to know tonight, that we, as a people, will get to the Promised Land,” King announced.

“And I’m happy, tonight. I’m not worried about anything. I’m not fearing any man.” And then he closed in his lyrical voice: “Mine eyes have seen the glory of the coming of the Lord.”

The Mormon Tabernacle Choir won the Award for Best Pop Performance by a Vocal Group or Chorus singing this song in 1959 (not this rendition).