16 April 1963
My Dear Fellow Clergymen:
While confined here in the Birmingham city jail, I came across your recent statement calling my present activities “unwise and untimely.” Seldom do I pause to answer criticism of my work and ideas. If I sought to answer all the criticisms that cross my desk, my secretaries would have little time for anything other than such correspondence in the course of the day, and I would have no time for constructive work. But since I feel that you are men of genuine good will and that your criticisms are sincerely set forth, I want to try to answer your statement in what I hope will be patient and reasonable terms.

I think I should indicate why I am here in Birmingham, since you have been influenced by the view which argues against “outsiders coming in.” I have the honor of serving as president of the Southern Christian Leadership Conference, an organization operating in every southern state, with headquarters in Atlanta, Georgia. We have some eighty five affiliated organizations across the South, and one of them is the Alabama Christian Movement for Human Rights. Frequently we share staff, educational and financial resources with our affiliates. Several months ago the affiliate here in Birmingham asked us to be on call to engage in a nonviolent direct action program if such were deemed necessary. We readily consented, and when the hour came we lived up to our promise. So I, along with several members of my staff, am here because I was invited here. I am here because I have organizational ties here.

But more basically, I am in Birmingham because injustice is here. Just as the prophets of the eighth century B.C. left their villages and carried their “thus saith the Lord” far beyond the boundaries of their home towns, and just as the Apostle Paul left his village of Tarsus and carried the gospel of Jesus Christ to the far corners of the Greco Roman world, so am I compelled to carry the gospel of freedom beyond my own home town. Like Paul, I must constantly respond to the Macedonian call for aid.

Moreover, I am cognizant of the interrelatedness of all communities and states. I cannot sit idly by in Atlanta and not be concerned about what happens in Birmingham. Injustice anywhere is a threat to justice everywhere. We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly. Never again can we afford to live with the narrow, provincial “outside agitator” idea. Anyone who lives inside the United States can never be considered an outsider anywhere within its bounds.

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.

In any nonviolent campaign there are four basic steps: collection of the facts to determine whether injustices exist; negotiation; self purification; and direct action. We have gone through all these steps in Birmingham. There can be no gainsaying the fact that racial injustice engulfs this community. Birmingham is probably the most thoroughly segregated city in the United States. Its ugly record of brutality is widely known. Negroes have experienced grossly unjust treatment in the courts. There have been more unsolved bombings of Negro homes and churches in Birmingham than in any other city in the nation. These are the hard, brutal facts of the case. On the basis of these conditions, Negro leaders sought to negotiate with the city fathers. But the latter consistently refused to engage in good faith negotiation.

Then, last September, came the opportunity to talk with leaders of Birmingham’s economic community. In the course of the negotiations, certain promises were made by the merchants–for example, to remove the stores’ humiliating racial signs. On the basis of these promises, the Reverend Fred Shuttlesworth and the leaders of the Alabama Christian Movement for Human Rights agreed to a moratorium on all demonstrations. As the weeks and months went by, we realized that we were the victims of a broken promise. A few signs, briefly removed, returned; the others remained. As in so many past experiences, our hopes had been blasted, and the shadow of deep disappointment settled upon us. We had no alternative except to prepare for direct action, whereby we would present our very bodies as a means of laying our case before the conscience of the local and the national community. Mindful of the difficulties involved, we decided to undertake a process of self purification. We began a series of workshops on nonviolence, and we repeatedly asked ourselves: “Are you able to accept blows without retaliating?” “Are you able to endure the ordeal of jail?” We decided to schedule our direct action program for the Easter season, realizing that except for Christmas, this is the main shopping period of the year. Knowing that a strong economic-withdrawal program would be the by product of direct action, we felt that this would be the best time to bring pressure to bear on the merchants for the needed change.

Then it occurred to us that Birmingham’s mayoral election was coming up in March, and we speedily decided to postpone action until after election day. When we discovered that the Commissioner of Public Safety, Eugene “Bull” Connor, had piled up enough votes to be in the run off, we decided again to postpone action until the day after the run off so that the demonstrations could not be used to cloud the issues. Like many others, we waited to see Mr. Connor defeated, and to this end we endured postponement after postponement. Having aided in this community need, we felt that our direct action program could be delayed no longer.

You may well ask: “Why direct action? Why sit ins, marches and so forth? Isn’t negotiation a better path?” You are quite right in calling for negotiation. Indeed, this is the very purpose of direct action. Nonviolent direct action seeks to create such a crisis and foster such a tension that a community which has constantly refused to negotiate is forced to confront the issue. It seeks so to dramatize the issue that it can no longer be ignored. My citing the creation of tension as part of the work of the nonviolent resister may sound rather shocking. But I must confess that I am not afraid of the word “tension.” I have earnestly opposed violent tension, but there is a type of constructive, nonviolent tension which is necessary for growth. Just as Socrates felt that it was necessary to create a tension in the mind so that individuals could rise from the bondage of myths and half truths to the unfettered realm of creative analysis and objective appraisal, so must we see the need for nonviolent gadflies to create the kind of tension in society that will help men rise from the dark depths of prejudice and racism to the majestic heights of understanding and brotherhood. The purpose of our direct action program is to create a situation so crisis packed that it will inevitably open the door to negotiation. I therefore concur with you in your call for negotiation. Too long has our beloved Southland been bogged down in a tragic effort to live in monologue rather than dialogue.

One of the basic points in your statement is that the action that I and my associates have taken in Birmingham is untimely. Some have asked: “Why didn’t you give the new city administration time to act?” The only answer that I can give to this query is that the new Birmingham administration must be prodded about as much as the outgoing one, before it will act. We are sadly mistaken if we feel that the election of Albert Boutwell as mayor will bring the millennium to Birmingham. While Mr. Boutwell is a much more gentle person than Mr. Connor, they are both segregationists, dedicated to maintenance of the status quo. I have hope that Mr. Boutwell will be reasonable enough to see the futility of massive resistance to desegregation. But he will not see this without pressure from devotees of civil rights. My friends, I must say to you that we have not made a single gain in civil rights without determined legal and nonviolent pressure. Lamentably, it is an historical fact that privileged groups seldom give up their privileges voluntarily. Individuals may see the moral light and voluntarily give up their unjust posture; but, as Reinhold Niebuhr has reminded us, groups tend to be more immoral than individuals.

We know through painful experience that freedom is never voluntarily given by the oppressor; it must be demanded by the oppressed. Frankly, I have yet to engage in a direct action campaign that was “well timed” in the view of those who have not suffered unduly from the disease of segregation. For years now I have heard the word “Wait!” It rings in the ear of every Negro with piercing familiarity. This “Wait” has almost always meant “Never.” We must come to see, with one of our distinguished jurists, that “justice too long delayed is justice denied.”

We have waited for more than 340 years for our constitutional and God given rights. The nations of Asia and Africa are moving with jetlike speed toward gaining political independence, but we still creep at horse and buggy pace toward gaining a cup of coffee at a lunch counter. Perhaps it is easy for those who have never felt the stinging darts of segregation to say, “Wait.” But when you have seen vicious mobs lynch your mothers and fathers at will and drown your sisters and brothers at whim; when you have seen hate filled policemen curse, kick and even kill your black brothers and sisters; when you see the vast majority of your twenty million Negro brothers smothering in an airtight cage of poverty in the midst of an affluent society; when you suddenly find your tongue twisted and your speech stammering as you seek to explain to your six year old daughter why she can’t go to the public amusement park that has just been advertised on television, and see tears welling up in her eyes when she is told that Funtown is closed to colored children, and see ominous clouds of inferiority beginning to form in her little mental sky, and see her beginning to distort her personality by developing an unconscious bitterness toward white people; when you have to concoct an answer for a five year old son who is asking: “Daddy, why do white people treat colored people so mean?”; when you take a cross county drive and find it necessary to sleep night after night in the uncomfortable corners of your automobile because no motel will accept you; when you are humiliated day in and day out by nagging signs reading “white” and “colored”; when your first name becomes “nigger,” your middle name becomes “boy” (however old you are) and your last name becomes “John,” and your wife and mother are never given the respected title “Mrs.”; when you are harried by day and haunted by night by the fact that you are a Negro, living constantly at tiptoe stance, never quite knowing what to expect next, and are plagued with inner fears and outer resentments; when you are forever fighting a degenerating sense of “nobodiness”–then you will understand why we find it difficult to wait. There comes a time when the cup of endurance runs over, and men are no longer willing to be plunged into the abyss of despair. I hope, sirs, you can understand our legitimate and unavoidable impatience. You express a great deal of anxiety over our willingness to break laws. This is certainly a legitimate concern. Since we so diligently urge people to obey the Supreme Court’s decision of 1954 outlawing segregation in the public schools, at first glance it may seem rather paradoxical for us consciously to break laws. One may well ask: “How can you advocate breaking some laws and obeying others?” The answer lies in the fact that there are two types of laws: just and unjust. I would be the first to advocate obeying just laws. One has not only a legal but a moral responsibility to obey just laws. Conversely, one has a moral responsibility to disobey unjust laws. I would agree with St. Augustine that “an unjust law is no law at all.”

Now, what is the difference between the two? How does one determine whether a law is just or unjust? A just law is a man made code that squares with the moral law or the law of God. An unjust law is a code that is out of harmony with the moral law. To put it in the terms of St. Thomas Aquinas: An unjust law is a human law that is not rooted in eternal law and natural law. Any law that uplifts human personality is just. Any law that degrades human personality is unjust. All segregation statutes are unjust because segregation distorts the soul and damages the personality. It gives the segregator a false sense of superiority and the segregated a false sense of inferiority. Segregation, to use the terminology of the Jewish philosopher Martin Buber, substitutes an “I it” relationship for an “I thou” relationship and ends up relegating persons to the status of things. Hence segregation is not only politically, economically and sociologically unsound, it is morally wrong and sinful. Paul Tillich has said that sin is separation. Is not segregation an existential expression of man’s tragic separation, his awful estrangement, his terrible sinfulness? Thus it is that I can urge men to obey the 1954 decision of the Supreme Court, for it is morally right; and I can urge them to disobey segregation ordinances, for they are morally wrong.

Let us consider a more concrete example of just and unjust laws. An unjust law is a code that a numerical or power majority group compels a minority group to obey but does not make binding on itself. This is difference made legal. By the same token, a just law is a code that a majority compels a minority to follow and that it is willing to follow itself. This is sameness made legal. Let me give another explanation. A law is unjust if it is inflicted on a minority that, as a result of being denied the right to vote, had no part in enacting or devising the law. Who can say that the legislature of Alabama which set up that state’s segregation laws was democratically elected? Throughout Alabama all sorts of devious methods are used to prevent Negroes from becoming registered voters, and there are some counties in which, even though Negroes constitute a majority of the population, not a single Negro is registered. Can any law enacted under such circumstances be considered democratically structured?

Sometimes a law is just on its face and unjust in its application. For instance, I have been arrested on a charge of parading without a permit. Now, there is nothing wrong in having an ordinance which requires a permit for a parade. But such an ordinance becomes unjust when it is used to maintain segregation and to deny citizens the First-Amendment privilege of peaceful assembly and protest.

I hope you are able to see the distinction I am trying to point out. In no sense do I advocate evading or defying the law, as would the rabid segregationist. That would lead to anarchy. One who breaks an unjust law must do so openly, lovingly, and with a willingness to accept the penalty. I submit that an individual who breaks a law that conscience tells him is unjust, and who willingly accepts the penalty of imprisonment in order to arouse the conscience of the community over its injustice, is in reality expressing the highest respect for law.

Of course, there is nothing new about this kind of civil disobedience. It was evidenced sublimely in the refusal of Shadrach, Meshach and Abednego to obey the laws of Nebuchadnezzar, on the ground that a higher moral law was at stake. It was practiced superbly by the early Christians, who were willing to face hungry lions and the excruciating pain of chopping blocks rather than submit to certain unjust laws of the Roman Empire. To a degree, academic freedom is a reality today because Socrates practiced civil disobedience. In our own nation, the Boston Tea Party represented a massive act of civil disobedience.

We should never forget that everything Adolf Hitler did in Germany was “legal” and everything the Hungarian freedom fighters did in Hungary was “illegal.” It was “illegal” to aid and comfort a Jew in Hitler’s Germany. Even so, I am sure that, had I lived in Germany at the time, I would have aided and comforted my Jewish brothers. If today I lived in a Communist country where certain principles dear to the Christian faith are suppressed, I would openly advocate disobeying that country’s antireligious laws.

I must make two honest confessions to you, my Christian and Jewish brothers. First, I must confess that over the past few years I have been gravely disappointed with the white moderate. I have almost reached the regrettable conclusion that the Negro’s great stumbling block in his stride toward freedom is not the White Citizen’s Counciler or the Ku Klux Klanner, but the white moderate, who is more devoted to “order” than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says: “I agree with you in the goal you seek, but I cannot agree with your methods of direct action”; who paternalistically believes he can set the timetable for another man’s freedom; who lives by a mythical concept of time and who constantly advises the Negro to wait for a “more convenient season.” Shallow understanding from people of good will is more frustrating than absolute misunderstanding from people of ill will. Lukewarm acceptance is much more bewildering than outright rejection.

I had hoped that the white moderate would understand that law and order exist for the purpose of establishing justice and that when they fail in this purpose they become the dangerously structured dams that block the flow of social progress. I had hoped that the white moderate would understand that the present tension in the South is a necessary phase of the transition from an obnoxious negative peace, in which the Negro passively accepted his unjust plight, to a substantive and positive peace, in which all men will respect the dignity and worth of human personality. Actually, we who engage in nonviolent direct action are not the creators of tension. We merely bring to the surface the hidden tension that is already alive. We bring it out in the open, where it can be seen and dealt with. Like a boil that can never be cured so long as it is covered up but must be opened with all its ugliness to the natural medicines of air and light, injustice must be exposed, with all the tension its exposure creates, to the light of human conscience and the air of national opinion before it can be cured.

In your statement you assert that our actions, even though peaceful, must be condemned because they precipitate violence. But is this a logical assertion? Isn’t this like condemning a robbed man because his possession of money precipitated the evil act of robbery? Isn’t this like condemning Socrates because his unswerving commitment to truth and his philosophical inquiries precipitated the act by the misguided populace in which they made him drink hemlock? Isn’t this like condemning Jesus because his unique God consciousness and never ceasing devotion to God’s will precipitated the evil act of crucifixion? We must come to see that, as the federal courts have consistently affirmed, it is wrong to urge an individual to cease his efforts to gain his basic constitutional rights because the quest may precipitate violence. Society must protect the robbed and punish the robber. I had also hoped that the white moderate would reject the myth concerning time in relation to the struggle for freedom. I have just received a letter from a white brother in Texas. He writes: “All Christians know that the colored people will receive equal rights eventually, but it is possible that you are in too great a religious hurry. It has taken Christianity almost two thousand years to accomplish what it has. The teachings of Christ take time to come to earth.” Such an attitude stems from a tragic misconception of time, from the strangely irrational notion that there is something in the very flow of time that will inevitably cure all ills. Actually, time itself is neutral; it can be used either destructively or constructively. More and more I feel that the people of ill will have used time much more effectively than have the people of good will. We will have to repent in this generation not merely for the hateful words and actions of the bad people but for the appalling silence of the good people. Human progress never rolls in on wheels of inevitability; it comes through the tireless efforts of men willing to be co workers with God, and without this hard work, time itself becomes an ally of the forces of social stagnation. We must use time creatively, in the knowledge that the time is always ripe to do right. Now is the time to make real the promise of democracy and transform our pending national elegy into a creative psalm of brotherhood. Now is the time to lift our national policy from the quicksand of racial injustice to the solid rock of human dignity.

You speak of our activity in Birmingham as extreme. At first I was rather disappointed that fellow clergymen would see my nonviolent efforts as those of an extremist. I began thinking about the fact that I stand in the middle of two opposing forces in the Negro community. One is a force of complacency, made up in part of Negroes who, as a result of long years of oppression, are so drained of self respect and a sense of “somebodiness” that they have adjusted to segregation; and in part of a few middle-class Negroes who, because of a degree of academic and economic security and because in some ways they profit by segregation, have become insensitive to the problems of the masses. The other force is one of bitterness and hatred, and it comes perilously close to advocating violence. It is expressed in the various black nationalist groups that are springing up across the nation, the largest and best known being Elijah Muhammad’s Muslim movement. Nourished by the Negro’s frustration over the continued existence of racial discrimination, this movement is made up of people who have lost faith in America, who have absolutely repudiated Christianity, and who have concluded that the white man is an incorrigible “devil.”

I have tried to stand between these two forces, saying that we need emulate neither the “do nothingism” of the complacent nor the hatred and despair of the black nationalist. For there is the more excellent way of love and nonviolent protest. I am grateful to God that, through the influence of the Negro church, the way of nonviolence became an integral part of our struggle. If this philosophy had not emerged, by now many streets of the South would, I am convinced, be flowing with blood. And I am further convinced that if our white brothers dismiss as “rabble rousers” and “outside agitators” those of us who employ nonviolent direct action, and if they refuse to support our nonviolent efforts, millions of Negroes will, out of frustration and despair, seek solace and security in black nationalist ideologies–a development that would inevitably lead to a frightening racial nightmare.

Oppressed people cannot remain oppressed forever. The yearning for freedom eventually manifests itself, and that is what has happened to the American Negro. Something within has reminded him of his birthright of freedom, and something without has reminded him that it can be gained. Consciously or unconsciously, he has been caught up by the Zeitgeist, and with his black brothers of Africa and his brown and yellow brothers of Asia, South America and the Caribbean, the United States Negro is moving with a sense of great urgency toward the promised land of racial justice. If one recognizes this vital urge that has engulfed the Negro community, one should readily understand why public demonstrations are taking place. 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. So I have not said to my people: “Get rid of your discontent.” Rather, I have tried to say that this normal and healthy discontent can be channeled into the creative outlet of nonviolent direct action. And now this approach is being termed extremist. But though I was initially disappointed at being categorized as an extremist, as I continued to think about the matter I gradually gained a measure of satisfaction from the label. Was not Jesus an extremist for love: “Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.” Was not Amos an extremist for justice: “Let justice roll down like waters and righteousness like an ever flowing stream.” Was not Paul an extremist for the Christian gospel: “I bear in my body the marks of the Lord Jesus.” Was not Martin Luther an extremist: “Here I stand; I cannot do otherwise, so help me God.” And John Bunyan: “I will stay in jail to the end of my days before I make a butchery of my conscience.” And Abraham Lincoln: “This nation cannot survive half slave and half free.” And Thomas Jefferson: “We hold these truths to be self evident, that all men are created equal . . .” So the question is not whether we will be extremists, but what kind of extremists we will be. Will we be extremists for hate or for love? Will we be extremists for the preservation of injustice or for the extension of justice? In that dramatic scene on Calvary’s hill three men were crucified. We must never forget that all three were crucified for the same crime–the crime of extremism. Two were extremists for immorality, and thus fell below their environment. The other, Jesus Christ, was an extremist for love, truth and goodness, and thereby rose above his environment. Perhaps the South, the nation and the world are in dire need of creative extremists.

I had hoped that the white moderate would see this need. Perhaps I was too optimistic; perhaps I expected too much. I suppose I should have realized that few members of the oppressor race can understand the deep groans and passionate yearnings of the oppressed race, and still fewer have the vision to see that injustice must be rooted out by strong, persistent and determined action. I am thankful, however, that some of our white brothers in the South have grasped the meaning of this social revolution and committed themselves to it. They are still all too few in quantity, but they are big in quality. Some -such as Ralph McGill, Lillian Smith, Harry Golden, James McBride Dabbs, Ann Braden and Sarah Patton Boyle–have written about our struggle in eloquent and prophetic terms. Others have marched with us down nameless streets of the South. They have languished in filthy, roach infested jails, suffering the abuse and brutality of policemen who view them as “dirty nigger-lovers.” Unlike so many of their moderate brothers and sisters, they have recognized the urgency of the moment and sensed the need for powerful “action” antidotes to combat the disease of segregation. Let me take note of my other major disappointment. I have been so greatly disappointed with the white church and its leadership. Of course, there are some notable exceptions. I am not unmindful of the fact that each of you has taken some significant stands on this issue. I commend you, Reverend Stallings, for your Christian stand on this past Sunday, in welcoming Negroes to your worship service on a nonsegregated basis. I commend the Catholic leaders of this state for integrating Spring Hill College several years ago.

But despite these notable exceptions, I must honestly reiterate that I have been disappointed with the church. I do not say this as one of those negative critics who can always find something wrong with the church. I say this as a minister of the gospel, who loves the church; who was nurtured in its bosom; who has been sustained by its spiritual blessings and who will remain true to it as long as the cord of life shall lengthen.

When I was suddenly catapulted into the leadership of the bus protest in Montgomery, Alabama, a few years ago, I felt we would be supported by the white church. I felt that the white ministers, priests and rabbis of the South would be among our strongest allies. Instead, some have been outright opponents, refusing to understand the freedom movement and misrepresenting its leaders; all too many others have been more cautious than courageous and have remained silent behind the anesthetizing security of stained glass windows.

In spite of my shattered dreams, I came to Birmingham with the hope that the white religious leadership of this community would see the justice of our cause and, with deep moral concern, would serve as the channel through which our just grievances could reach the power structure. I had hoped that each of you would understand. But again I have been disappointed.

I have heard numerous southern religious leaders admonish their worshipers to comply with a desegregation decision because it is the law, but I have longed to hear white ministers declare: “Follow this decree because integration is morally right and because the Negro is your brother.” In the midst of blatant injustices inflicted upon the Negro, I have watched white churchmen stand on the sideline and mouth pious irrelevancies and sanctimonious trivialities. In the midst of a mighty struggle to rid our nation of racial and economic injustice, I have heard many ministers say: “Those are social issues, with which the gospel has no real concern.” And I have watched many churches commit themselves to a completely other worldly religion which makes a strange, un-Biblical distinction between body and soul, between the sacred and the secular.

I have traveled the length and breadth of Alabama, Mississippi and all the other southern states. On sweltering summer days and crisp autumn mornings I have looked at the South’s beautiful churches with their lofty spires pointing heavenward. I have beheld the impressive outlines of her massive religious education buildings. Over and over I have found myself asking: “What kind of people worship here? Who is their God? Where were their voices when the lips of Governor Barnett dripped with words of interposition and nullification? Where were they when Governor Wallace gave a clarion call for defiance and hatred? Where were their voices of support when bruised and weary Negro men and women decided to rise from the dark dungeons of complacency to the bright hills of creative protest?”

Yes, these questions are still in my mind. In deep disappointment I have wept over the laxity of the church. But be assured that my tears have been tears of love. There can be no deep disappointment where there is not deep love. Yes, I love the church. How could I do otherwise? I am in the rather unique position of being the son, the grandson and the great grandson of preachers. Yes, I see the church as the body of Christ. But, oh! How we have blemished and scarred that body through social neglect and through fear of being nonconformists.

There was a time when the church was very powerful–in the time when the early Christians rejoiced at being deemed worthy to suffer for what they believed. In those days the church was not merely a thermometer that recorded the ideas and principles of popular opinion; it was a thermostat that transformed the mores of society. Whenever the early Christians entered a town, the people in power became disturbed and immediately sought to convict the Christians for being “disturbers of the peace” and “outside agitators.”‘ But the Christians pressed on, in the conviction that they were “a colony of heaven,” called to obey God rather than man. Small in number, they were big in commitment. They were too God-intoxicated to be “astronomically intimidated.” By their effort and example they brought an end to such ancient evils as infanticide and gladiatorial contests. Things are different now. So often the contemporary church is a weak, ineffectual voice with an uncertain sound. So often it is an archdefender of the status quo. Far from being disturbed by the presence of the church, the power structure of the average community is consoled by the church’s silent–and often even vocal–sanction of things as they are.

But the judgment of God is upon the church as never before. If today’s church does not recapture the sacrificial spirit of the early church, it will lose its authenticity, forfeit the loyalty of millions, and be dismissed as an irrelevant social club with no meaning for the twentieth century. Every day I meet young people whose disappointment with the church has turned into outright disgust.

Perhaps I have once again been too optimistic. Is organized religion too inextricably bound to the status quo to save our nation and the world? Perhaps I must turn my faith to the inner spiritual church, the church within the church, as the true ekklesia and the hope of the world. But again I am thankful to God that some noble souls from the ranks of organized religion have broken loose from the paralyzing chains of conformity and joined us as active partners in the struggle for freedom. They have left their secure congregations and walked the streets of Albany, Georgia, with us. They have gone down the highways of the South on tortuous rides for freedom. Yes, they have gone to jail with us. Some have been dismissed from their churches, have lost the support of their bishops and fellow ministers. But they have acted in the faith that right defeated is stronger than evil triumphant. Their witness has been the spiritual salt that has preserved the true meaning of the gospel in these troubled times. They have carved a tunnel of hope through the dark mountain of disappointment. I hope the church as a whole will meet the challenge of this decisive hour. But even if the church does not come to the aid of justice, I have no despair about the future. I have no fear about the outcome of our struggle in Birmingham, even if our motives are at present misunderstood. We will reach the goal of freedom in Birmingham and all over the nation, because the goal of America is freedom. Abused and scorned though we may be, our destiny is tied up with America’s destiny. Before the pilgrims landed at Plymouth, we were here. Before the pen of Jefferson etched the majestic words of the Declaration of Independence across the pages of history, we were here. For more than two centuries our forebears labored in this country without wages; they made cotton king; they built the homes of their masters while suffering gross injustice and shameful humiliation -and yet out of a bottomless vitality they continued to thrive and develop. If the inexpressible cruelties of slavery could not stop us, the opposition we now face will surely fail. We will win our freedom because the sacred heritage of our nation and the eternal will of God are embodied in our echoing demands. Before closing I feel impelled to mention one other point in your statement that has troubled me profoundly. You warmly commended the Birmingham police force for keeping “order” and “preventing violence.” I doubt that you would have so warmly commended the police force if you had seen its dogs sinking their teeth into unarmed, nonviolent Negroes. I doubt that you would so quickly commend the policemen if you were to observe their ugly and inhumane treatment of Negroes here in the city jail; if you were to watch them push and curse old Negro women and young Negro girls; if you were to see them slap and kick old Negro men and young boys; if you were to observe them, as they did on two occasions, refuse to give us food because we wanted to sing our grace together. I cannot join you in your praise of the Birmingham police department.

It is true that the police have exercised a degree of discipline in handling the demonstrators. In this sense they have conducted themselves rather “nonviolently” in public. But for what purpose? To preserve the evil system of segregation. Over the past few years I have consistently preached that nonviolence demands that the means we use must be as pure as the ends we seek. I have tried to make clear that it is wrong to use immoral means to attain moral ends. But now I must affirm that it is just as wrong, or perhaps even more so, to use moral means to preserve immoral ends. Perhaps Mr. Connor and his policemen have been rather nonviolent in public, as was Chief Pritchett in Albany, Georgia, but they have used the moral means of nonviolence to maintain the immoral end of racial injustice. As T. S. Eliot has said: “The last temptation is the greatest treason: To do the right deed for the wrong reason.”

I wish you had commended the Negro sit inners and demonstrators of Birmingham for their sublime courage, their willingness to suffer and their amazing discipline in the midst of great provocation. One day the South will recognize its real heroes. They will be the James Merediths, with the noble sense of purpose that enables them to face jeering and hostile mobs, and with the agonizing loneliness that characterizes the life of the pioneer. They will be old, oppressed, battered Negro women, symbolized in a seventy two year old woman in Montgomery, Alabama, who rose up with a sense of dignity and with her people decided not to ride segregated buses, and who responded with ungrammatical profundity to one who inquired about her weariness: “My feets is tired, but my soul is at rest.” They will be the young high school and college students, the young ministers of the gospel and a host of their elders, courageously and nonviolently sitting in at lunch counters and willingly going to jail for conscience’ sake. One day the South will know that when these disinherited children of God sat down at lunch counters, they were in reality standing up for what is best in the American dream and for the most sacred values in our Judaeo Christian heritage, thereby bringing our nation back to those great wells of democracy which were dug deep by the founding fathers in their formulation of the Constitution and the Declaration of Independence.

Never before have I written so long a letter. I’m afraid it is much too long to take your precious time. I can assure you that it would have been much shorter if I had been writing from a comfortable desk, but what else can one do when he is alone in a narrow jail cell, other than write long letters, think long thoughts and pray long prayers?

If I have said anything in this letter that overstates the truth and indicates an unreasonable impatience, I beg you to forgive me. If I have said anything that understates the truth and indicates my having a patience that allows me to settle for anything less than brotherhood, I beg God to forgive me.

I hope this letter finds you strong in the faith. I also hope that circumstances will soon make it possible for me to meet each of you, not as an integrationist or a civil-rights leader but as a fellow clergyman and a Christian brother. Let us all hope that the dark clouds of racial prejudice will soon pass away and the deep fog of misunderstanding will be lifted from our fear drenched communities, and in some not too distant tomorrow the radiant stars of love and brotherhood will shine over our great nation with all their scintillating beauty.

Yours for the cause of Peace and Brotherhood, Martin Luther King, Jr.
Published in:
King, Martin Luther Jr.

• St. Louis booksellers pick their favorite books
• Politics and Prose gave their members a discount on the books on their holiday hit list
• McNally Jackson’s current staff picks
• Portrait of a Bookstore has two links for historical novel lovers, link 1 and link 2
• Tattered Cover had an End of the Year Show and Tell four part series of excellent books, here’s the link to part 4 which can then lead you to the others
• Booksmith has a list of autographed books (that’s a wonderful extra touch) that they are happy to wrap and ship
• Powell’s discounts all of the books in its holiday gift guide by 30%
• The bookstore that warms our heart, Village Books, has a terrific holiday gift guide every year

With all of those choices, how can you go wrong?

We’re taking several days off to enjoy the holidays.  Looking for a little Christmas cheer?  Click over to our links to Sedaris’ Santaland Diaries.  Want a beautiful Christmas story?  My favorite is still “Brother Robber” by Helen Christaller.

When I see sculpture, I fight the urge to touch it.  I really think that part of the sculptural experience is feeling it, alas, that isn’t allowed.  I’ve asked curators if they touch the art when no one is around, if that’s a perk of the job.  They look at me a little uncomfortably and don’t answer my question, which I’ve chosen to interpret as “yes” rather than “I think you’re a little nutty.”  Many years ago, it was different at some museums in Europe.

Between taking the California bar and chaining ourselves to a law firm desk, Keith and I traveled to Italy.  Walking through the garden at the Guggenheim in Venice, I noticed a Giacometti and said “Keith, we can touch it!”  Really, it screams to be touched.  If you have seen a Giacometti, you would think it’s heavy.  Wrong.  We reached out and, I guess, pressed too hard.  It wobbled.  We grabbed it, steadied it and broke out into a cold sweat.  Three years later, seated at my law firm desk, I was flipping through a valuation and a statute similar to the one we wobbled was valued at millions of dollars.  Back came the cold sweat.  Every time I see a Giacometti, I’m reminded of those moments.  It’s a testament to my love of Giacometti’s art that I love to look at it despite my emotional response.  In honor of our near catastrophe, I think Keith should get me the book.

Here’s why Cameron at Diesel wants it more than any other book on his holiday wish list:

Check out the Diesel website to see what other books the booksellers are wishing for and talking about.

Needless to say, for a book list addict, this is the most wonderful time of the year.  Every day someone is publishing a new one, or five.  Here are some of my favorites:

• I most anticipate the New York Time’s 10 Best Books and the 100 Notable Books - I’m a sucker for a book that is included on either list
• If you aren’t following A Year in Reading on The Millions blog, go over right now, then come back and thank me.  Several authors talk about the book (or books for those who couldn’t restrain themselves) that they read in 2010 and highly recommend.  No publication date limitations, so books from The Mill and the Floss to Freedom are listed.  If there wasn’t any other reason to find joy in the season, A Year in Reading would do it for me.
• For the international set, Salonica posted a list of books from around the world with suggestions from numerous genres.  I’ll be referring to this list long beyond the holidays.
• NPR’s Best Books of 2010 are another go-to list, I found the YA selections particularly helpful in deciding which books to give Kelsey for Christmas.
• The Atlantic chimes in with both the Best Book I Read This Year and the Best Books of the Year
• I’m always on the look out for great art history books, the only recent list I could find was in the Telegraph.  Rest assured, all three of these books are on my Christmas list.  I think our own list from two years ago is the best I’ve ever seen, if you know of any other art history book lists, please pass on the link to me.

Looking for a particular type of list?  Largehearted Boy has you covered, it is a book list addict’s crack house.

Peruse the lists, make your own, one for the books you want to receive and another for the books you’ll give others.  Because, as I’ve said before, the best gift is a book.

Winston Zulu’s story speaks directly to the helplessness people feel.  Winston responded to his diagnosis with activism, by living in communities where he was shunned but where the disease was rampant in order to raise awareness.  In Winston’s story, Nolan talks about how many Africans die of TB, a disease many people could recover from with proper testing and medications.

When [Winston] speaks to audiences in Europe or North America, people talk about feeling paralysis in the face of the statistics–the twenty-eight million people in  Africa with an incurable illness.  ”Many people just wan to look away because the problem looks so insurmountable.  They think, how can we deal with this?  But if you say, ‘Hey, wait:  the biggest killer of people living with HIV in Africa and many other developing regions is tuberculosis–and if you give them drugs that cost $10, you can save someone’s life, and you can avoid having more orphans’–then people see it differently.”

[If you would like to donate to The Global Fund to fight HIV/AIDS, tuberculosis and malaria, even a small amount helps the victims and helps fight back a feeling of helplessness.]

Nolan’s stories track the tragedy of AIDS, from families, to villages, to potentially the entire country of Botswana, facing the risk of extinction.  She also shares the lives of people who will not be defeated.  Several countries are touched on, showing the differences in the region but the commonality of the disease.  Siphiwe Hlophe is from Swaziland where until recently she was considered theproperty of her husband and the king ruled as a English Tudor style autocrat.  She was going to Australia for schooling until a mandatory health screening showed her HIV positive status.  Her scholarship was revoked, her husband (who gave her AIDS) abandoned her, and she was shunned in her community.  In response, she formed Swaziland for Positive Living with a handful of women.  Within a short time it had hundreds of members and Siphiwe traveled around the country in a pick up truck with a large red ribbon on the side helping people desperately suffering from the disease.  [If you would like to help empower women in Africa suffering from AIDS, read about Heifer's projects in Uganda and consider donating.]

Cynthia Lashomo is from Botswana, a modern country with a democracy and advanced social system for the continent.  She came from an upper-middle-class, educated family.  She worked as a legal secretary in Pretoria, South Africa and was primed for a successful life.  Nolan uses Cynthia’s story to discuss the stigma attached to AIDS.

Stigma is one of the most used words in the AIDS pandemic, a two-syllable shorthand for the shame and fear that cling to this disease . . . there is a particular distaste saved for those diseases where the sick are viewed as the authors of their own misfortune, and a particular shame that infection in Africa passes primarily through sexual contact, people who admit to having HIV (even when they contracted it from their husbands, or, as in Cindy’s case, from relationships that were entirely socially acceptable) are perceived both by others and by themselves to be admitting to sin or violation of community mores.  Stigma, with the blame it implies, gives people a way to distance themselves from risk:  it happens to “them,” not to me.

People refused to test themselves due to the stigma attached to AIDS and what was the purpose anyway if they were just going to die.  Better to die of complications or ‘illness.’  Cynthia was very ill and only agreed to be tested when a doctor told her about ARVs and said she could be “like Magic Johnson.”  Cynthia improved taking the ARVs and went on to battle the stigma associated with AIDS by winning the Miss HIV Stigma-Free beauty pageant.  [The ONE Campaign is encouraging everyone to tweet their One World AIDS Day wish, mine is that the stigma associated with the disease ends so we can better concentrate on preventing and battling AIDS. ]

In addition to these three stories and the 25 others,, Nolan’s introduction is worth the price of the book.  In layman language she describes the history of the disease and the importance of educating ourselves about it.  She believes that the AIDS crisis and our response to it is a mirror that reflects how we are as a society.  I think she may be right.

Once and Future King by T.H. White – This is one of Claire’s favorite books and when I decided we would travel through the region of Arthurian legends, I knew it was time to read it.  I’m not a huge fantasy reader (love C.S. Lewis and Tolkien, but who doesn’t), yet I enjoy the Arthurian legend with all those handsome knights dashing around.  White’s take is deservedly one of the best for combining adventure with moral challenges and decisions, it is definitely my kind of fantasy.  Plus, I liked the mental torture of envisioning how Merlin lived backwards.

The Crystal Cave by Mary Stewart – When I read this series 20 years ago, I raced home from work, grabbed dinner, and spent the entire evening reading.  This time, I revisited the Arthur tales with Once and Future King and passed Stewart’s tale to my husband and daughter.  Keith loved The Crystal Cave and went on to read the entire series.  Kelsey kept asking “when is Arthur going to show up?”   At which point I remembered that this telling was from the Merlin angle, that Once and Future King is largely about Lancelot, and The Mists of Avalon about Morgan Le Fey.  Who writes from Arthur’s point of view?  After reading about the legends, we all got a kick out of standing in silence (required) around the well in which Arthur dropped the chalice.

Jonathan Strange and Mr. Norrell by Sussana Clarke – Staying in the fantasy genre with some historical fiction thrown in (think British magic meets the Napoleonic wars), I enticed Kyle with Jonathan Strange and Mr. Norrell.  While he liked the book and was able to add historical tidbits when walking around London, he thought it was unnecessarily long.  My husband picked it up about halfway through the trip and realized at about page 200 that he liked it, but not enough to read another 400 pages.  If you love delving into a long book, my impression is that this one is great company for an overseas flight.  (Recommended by Idlewild Books)

Un Lun Dun by China Mielville- a fantasy book for Kelsey recommended by Idlewild Books, she read it multiple times.  Set in present day London, a different world is discovered by the heroine.

Notes from a Small Island by Bill Bryson – We have a family of Bryson fans, all lead by Kyle, and when I found a book about Bryson’s travel around Great Britain at Idlewild Books, I knew it would be a hit.  Little did I realize how much laughter it would add to our trip.  Both Kyle and Kelsey read the book in the backseat of our little rented car and we would hear bursts of gut splitting laughter.  As we traveled through some of the areas Bryson visited, the kids found the appropriate page and read what he wrote.  There is a mining city in Wales that I laughed all the way through.

I Capture the Castle by Dodie Smith – a crossover YA book, I bought it for Kelsey and me.  Kelsey tried reading it several times, but it didn’t interest her.  Initially written in 1948 and recently republished, it isn’t the typical plot driven YA book.  It has an aura of romance and a clash of American and British youth, but the plot builds relatively quietly.  I enjoyed it but understood how today’s younger YA reader expects a book to move faster.  (Recommended by Between the Covers)

Northanger Abbey by Jane Austen – We spent a couple of days in Bath and I couldn’t imagine visiting there and not knowing its Austen heritage.  I gave my husband  Northanger Abbey and possibly I should have remembered that it is Claire’s least favorite Austen.  He finished it, grumbling.  I’m not sure if he’ll ever read an Austen book again.  I did ask if he understood 18th century Bath better because of the book, were the Pump Room lunch or the walking the promenade enliven by the book?  I think his response was something along the line that Northanger Abbey kills more than it enlivens.  That being said, I love the book and felt I was walking around the city in Jane’s footsteps.

I read a slew of realistic novels that contained social commentary and/or an inside view of British life.  If I were to do it over again, I’d read them in the following order, that is date order by subject matter:

Sons and Lovers by D. H. Lawrence – 19th century novel about a mining family, it’s a modern novel that reads like chick-lit.  The setting is central England, areas we drove through (mostly lost), but added a lot to the mining areas we explored in Wales.  Not an easy life, yet somehow better than I anticipated driving around the areas.  The mother is a character I still think about months after reading the book.

The Children’s Book by A. S. Byatt – A look at the writers, artisans and thinkers of pre-World War I British society.  This is one of my favorite books in the last year.  It explores the growth of political and literary thought while showing a world that ended with the Great War.  A must to read if you plan on visiting the V&A.

The Brideshead Revisited by Evelyn Waugh – Picking up in time where Byatt left off, Brideshead reveals the crumbling of the old landed gentry in English society.  I read it while staying outside York in a country home, it couldn’t have been more perfect.  I expected Julia, Sebastian and Lady Marchmain to show up for dinner every evening.

Line of Beauty by Alan Hollinghurst – Using Waugh’s technique of writing from the point of view of an outsider school friend joining an upper class family, this time the reader gets an insider view of Margaret Thatcher’s England.  It some ways it felt stranger to read about a society that existed(es) within my lifetime, yet has the feel of being so out of touch.  Maybe one person’s ‘out of touch’ is another person’s  ’traditional.’

Major Pettigrew’s Last Stand by Helen Simpson – such a lovely look a English village life set in present day England.  It’s a meeting of traditional and contemporary English society and how to meld the best of each.

Do these recommendations spark any of your own?  Please share them, because really, who needs to wait to travel there to read good English literature?  I’m ready to read more now.

The entire five days I spent in New York City, I exited the subway station to the street and turned in the correct direction only once.  Even when I thought ‘my instincts say it’s to the right, so I’ll go to the left,’ I went the wrong way.  I was so sure I heading the correct direction down 19th Street to Idlewild Books that I walked blocks and blocks away from the store.  It’s a lovely neighborhood, I know because I’ve seen it at a pedestrian’s pace.  Actually, a little quicker.  On the way back it started to sprinkle, then it started to rain, then hard, and I started to sprint.  When I entered Idlewild Books I was dripping.  I literally shook myself off on the landing like my golden retriever.

Some of the stained glass and chairs are from the original Idlewild Airport

David, the owner of the store, asked “Did you forget your umbrella?”

I said, “I’m from Los Angeles, I don’t even own an umbrella.”

I’m sure the store is beautiful in any weather, but it is perfect for a stormy day.  It exudes warmth.  Check out the picture with the wooden floors, huge front window and bookshelves everywhere.  There is an alcove or two for curling up in.  In fact, the entire time I was there a man was diligently working on his laptop in a corner.  In Los Angeles, he would be a screenwriter, but since I was in New York I assumed he was writing the next Great American Novel (no, it wasn’t Franzen).

I hesitate to say that Idlewild Books is a travel bookstore because I fear that the title invokes the travel section at Borders with sloppy shelves of guidebooks.  Idlewild Books has guidebooks (they looked neatly organized), but its charm is as an advocate for traveling with or through literature.  In the last 18 months, I think I’ve purchased about a dozen books there (a set for each family vacation) and only one was a guidebook that David practically had to beg me to buy when he found out I loved Italian art.  My experience has been to tell David where I’m going and what I’m interested in and he tells me the books that will add an entirely new dimension to the trip.  I should add, it’s not just me, he recommends the books my teenagers will carry with them.  [What we read on our latest family vacation, including David's suggestions, will be in a future post.]

The store is divided geographically with all the guidebooks, novels, YA, classics and non-fiction about the appropriate area in one location.  By providing novels relevant to the literature, culture and history of various countries, the store is also a treasure trove of translated literature.  When I was looking for books to read while traveling in Italy, it was from Idlewild Books that I found translated gems.  Lately, they started offering language classes in the store.  It’s one stop shopping-research traveling in a country, read it’s literature and learn its language-all at Idlewild Books.

If you can’t make it to the store, check out the website.  I found the website focuses more on guidebooks than literature for some areas, for those countries I recommend calling the store directly and ask for recommendations.  Give it a try, you’ll find that ‘you are there’ reading (to quote Anne Fadiman) enriches your trip.

Idlewild Books

12 W 19th Street

New York, NY 10011

Tel:  212.414.8888

I’m counting the days to this event!

Watch for a seismic shift in the literary landscape of Southern California next month.  No, it won’t be an earthquake, it’s the inaugural Beverly Hills Literary Escape, a unique weekend for literati.  This isn’t another festival where the attendee sits in the audience listening to a panel of authors and a moderator and then line up for a few Q & A, here the goal is for everyone to mingle and have conversations.  The organizers, Julie Robinson and Tyson Cornell, are striving to create an European cafe culture and Algonquin Round Table atmosphere of give-and-take between authors and readers.  Here’s the schedule:

I’m in a terrible choice bind about which events to choose for the lunches and afternoon lectures.  I can tell you this, I’ve never met a woman who hasn’t fallen in love with Lynn Batten after hearing him talk about Jane Austen.  I recommended both Ethan Canin and Susan Straight before and would love to hear them speak, but that could mean downgrading my groupie status with Lynn.   What could be better than having lemon cake with Aimee Bender, yet one of my favorite books this summer was Gin Phillips’ The Well and the Mine (if you liked The Help, run to the store to get The Well and the Mine).  I’ll be wallowing in the torture of deciding for awhile.

Two events are free:  An evening with Colum McCann author of Let the Great World Spin where he will receive the first Medici Book Club Prize (more on that in a future post) and a discussion with Abraham Verghese, author of Cutting for Stone. The prices for the remaining events vary and there are passes for multiple events. (Click here to purchase tickets.)  Readers of Bookstore People are entitled to purchase the lowest price passes and tickets for conversations by using the discount code LITERARY. There will be one private VIP event, a coffee with Joseph O’Neill, author of Netherland, on October 15th.  We have one ticket to the O’Neill coffee to giveaway, just leave a comment that you want it by 11:59 October 7th and we will pick the winner.

It looks like a spectacular event, don’t miss it!

Disclosure:  Kim is a Medici Founding Patron

As I watched my kids drive away this morning (Kyle is driving them for the first time), I recalled a book I bought for Kelsey when she started preschool, Oh My Baby, Little One by Kathi Appelt, illustrated by Jane Dyer.   With tender rhymes, the mother explains how her love stays with her child through each of her preschool activities:

But even when I’m far away,

this love I have will stay

and wrap itself around you

every minute of the day.

With each activity-singing, playing, napping-the rhymes describe where the mother’s love is secreted with her child.

I read this book to Kelsey over and over again during her first year of preschool.  I inscribed it “Dear Kesley, This book is a special present to help you remember how much I love you when you are in preschool.  Love, Mom.”  After awhile we moved on to other books and it was stacked on her shelf.  I saved this book from numerous ‘donations to the library’ sweeps.  Now Oh My Baby, Little One sits on the bottom of my personal bookshelf.  I’m saving it to send to Kelsey for her first day of college, so she’ll remember that even if she’s hundreds of miles away, that my love will go with her.

King cleverly documents the rise of Meissonier knowing that most of his readers have never heard of the artist.  Meissonier is elected repeatedly to the Salon Jury, given Salon awards, showered with accolades, and paid unprecedented amounts of money for his pictures of horses and soldiers.  While an unpleasant and vengeful man (he campaigned for the exclusion of Courbet from the Salon due to his opposing political views), he had an incredible work ethic.  His major paintings took years (he worked on ‘Friedland’ for over ten) because of his painstaking studies and re-creation of the scenes.  Artistically and politically he was a mover and shaker, critics repeatedly called him the greatest living artist.  In addition to King’s lively telling of art and French history, he spins a moral tale of hubris by describing the heights to which Meissonier climbed during his lifetime, only to be largely non-existent.

In comparison, Manet was the dog almost everyone liked to kick.  He abandoned chiaroscuro, underpainting, and invisible brushstrokes to create a “new style better suited to capturing the energy and spirit of the modern age.”  King accurately casts Manet as the turning point of change.  Manet was constantly rejected from the Salon and ridiculed by critics, yet his works are deeply rooted in academic painting.  While his painting techniques were unconventional, he strove for the approval of the conservative art establishment.  He painted modern life, but in the studio, only taking up plein air painting late in life.  Manet refused to join the Impressionist exhibitions, yet he was publically appointed their leader because of his risky painting and his nightly gathers with them in the local cafe to discuss art.  While still maintaining the distance required of a non-fiction narrative, King wrote with such clarity that at times it was heartbreaking to read about Manet’s continual attempts for acceptance being repeatedly met with verbal disparagement, and even worse, no sales.

Art is a reflection of the era the artist lives in even if the work doesn’t portray the present.  Style, taste, appropriate subject matter, and technique all influence an artist’s work.  King brilliantly interweaves the governing and cultural politics of the time.  I’m frequently confused by the Second Empire and Third Republic and the Commune or I wonder which barricades Hugo portrayed in Les Miserables. I’m indebted to King for clearly explaining the political events that significantly influenced the art, he showed how they go hand-in-hand in a lively manner.   Ross effectively portrays the decade that witnessed the birth pangs of significant shift in what is valued as beautiful in art.

The Judgment of Paris is the second book I’ve read for the Art History Challenge and was first recommend on this blog by Maria Di Pasquale in her post about the best art history books.