a. philip randolph told me the story when he was a young man leading. dinner. during the dinner a. philip randolph organized all the issues and things he thought the president should act on and respond to. >> by the time it ended roosevelt says to randolph, i'll ask you to please go out in your world and make me do what you've asked me to do. >> a. philip randolph went back to the people they knew and said, we're going to march on washington. and the president signed the fair practices bill within days. >> negros -- things that whites should have possessed. all of their rights. they want no reservations and no force urn the sun can block and stop the civil rights revolution which is now under way. >> randolph would organize two further marches on washington in the '50s. on both he would be helped by another figure, byard russton. >> everybody now byard was an organizational genius. he had been a member of the young communist league he had been an objector in world war ii. he served 18 months in a federal penitentiary for that. and of course he was gay,

in the midst of this rally, a philip randolph, adam clayton powell, had yet to arrive. many in the audience came here, randolph, found out powell was across the street waiting in a hotel to make an entrance. randolph realized there was nothing to do except wait and hope. ralph, another speaker, was at the lectern, a garden, lights flicked off. slight tremors and nervousness ran through the crowd. all of a sudden the spotlight came on and zoomed to the back of the garden to land on a tall figure standing alone, adam clayton powell. the garden erupted. his abyssinian church members erupted and he stood still, then he began walking, cutting a swath down the middle of the garden, spotlight trailing every step of the way. chats exploded we want adam, we want adam. adam clayton powell. and wanted others to remember his new york city, madison square garden. there were 16,000 people gathered to hear him speak. he played to the partisan crowd for all it was worth. powell spoke and spoke and spoke. walked to the lectern and laid it down for powell to read. dear adam, mister randol

a. philip randolph and chandler owen founded "the messenger" a year later.the end of the war coupled with the resurgence of white supremacy intensified "the messenger's" radicalism. randolph and owen welcomed the rival of new crowd negros who unlike preceding generations of bhujois, they declared that the new crowd is uncompromising. its tactics are not defensive, but offensive. it would not send notes after a negro is lynched. it would not appeal to white leaders. it would appeal to the plain, working people everywhere. the new crowd sees that the war came, that the negro fought, bled and died, that the war has ended and he is not yet free. victor daly, ayal fa member and a former officer served as business manager for the magazine in 1919 and in 1920. commissioned as a first lieutenant at the des moines officer's training camp, daly received for his performance in the war. despite this achievement like other officers in the 92nd division the pervasive discrimination, daly soured him to the professed democratic ideals and sharpened his racial and political

a. philip randolph and chandler owen became active members of the socialist party in late 1916 and founded "the messenger" a year later. the end of the war, couple days with the resurgence of white supremacy, intensified "the messenger's" radicalism. randolph and owen welcomed the arrival of what they described as new crowd negros unlike preceding generations of black leaders pledged to wage a tireless battle against racial discrimination and working-class exploitation. they declared that the new crowd is uncompromising. its tactics are not defensive, but offensive, and it would not send notes after a negro is lynched. it would not appeal to white leaders. it would appeal to the plain working people everywhere. the new crowd sees that the war came, that the negro fought, bled, and died, that the war has ended and he is not yet free. victor daly, a cornell university graduate, alpha psi alpha fraternity member and former officer in the 92nd division served as business manager for the magazine. in 1919 and in 1920. commissioned as a first lieutenant at the des moines's officer training camp,

a. philip randolph t. committed suicide and jumped off the top of the building because black folks turned their back on him, but his life except some very data -- exemplary. the book about his voice to become more visible and he's in the same tradition. in the appropriating and manipulating the political discourses and practices and emotions. >> i think we have to and it's going to sound a bit abstract but we have to figure out how to be together differently under these contemporary moral conditions, so how do we resist the way in which it reduces us into being individuals in pursuit of our own competition and rivalry with other individuals in pursuit of their own self-interest into the basic values that define that it's the notion that the public good business by folks understand why they cannot wear masks. they have no conception of understanding others communities as part of what we have to do it seems to me is figure out how to build relationships with one another in some ways that hold off the way of

washington and wpb du bois, working with a philip randolph, hunting them down in boston. black folks turn their backs. life is exemplary. carry's book allows, in the same tradition. oh yes. i will let that stand. >> you can go to the next one. >> this jumping off point. how do we deal with this, appropriating or manipulating radical discourses. >> now. we have 2 - a bit too abstract but we have to figure out how to be together differently under contemporary material conditions was how do we resist the way neoliberalism reduces us to being individuals in pursuit of our own self interests with other individuals in pursuit of their own self interests and because we are individuals in pursuit of our own self interests, basic values assigned us will even if the rain any notion of the public good which is why they can't understand why they cannot wear masks, no conception of a robust understanding of stand in relation with others in genuine community. part of what we have to do is figure out how to build relationships with one another that in some ways hold off that model, that

a philip randolph invited martin luther king jr. that day and king said, we have come to dramatize a shameful condition. that shameful condition, prejudice, discrimination, economic inequality, has not been cured. it has metastasized. voter suppression, substandard housing, health care, and transportation. insufficient wages, high unemployment, discriminatory policing, mass incarceration. black americans dying from higher rates of asthma or covid have been struggling to breathe long before eric garner and george floyd were suffocated at the hands of authorities. justice and freedom must apply to all. the fight for opportunity and freedom must be all of our fights. and those of us who are white, we need to be real allies, real listeners, and real supporters. my synagogue's credo is the psalm. "the stone which the builders rejected has become the cornerstone. there is room for all of us, but we must call out those who cling tightly to their privilege that is an oppressive tool against equality. my friends, my colleagues, november 3rd

finally, my favorite is "rising from the rails," which is his story and i'm a huge fan of philip randolph chairman of the man did it go march on washington. they recaptured that brilliantly, so it's my most highly recommended of his books. we are here tonight to talk about a brilliant new book "demagogue." iphone to start by asking i noted in some of your other biographies you have the name of the person, satchel or bobby kennedy. in the case of joe mccarthy, you chose the word, demagogue. why was that? >> guest: i want to say john is one of the many people he interviewed for the book and two things, one, he was the youngest person i interviewed when i was trying to get a sense of people who knew the mccarthy era and the other he was among the smartest people i interviewed. any of you who were wisconsin readers know his work from the cap times and from the nation and all kinds of other places, so having somebody that is as tuned into not just mccarthy but the context in wisconsin and the nation was extraordinary and the reason i picked a one-word title that wasn't mccarthy's name was beca

right after world war i, a negro leader named marcus garvey organized an ill-fated campaign based on the same principles. one of many men who opposed the movement, philip randolphegroes to join the garvey parade. >> they had come out of the war where they had fought and died and come into the southern communities, where they met a violent racial discrimination. many soldiers were the victims of police brutality. some were lynched. therefore, there was widespread frustration and discord and discontent among negroes. garvey came along with his doctrine of back to africa, and he painted glowing pictures of what negroes could do, were they to migrate to africa. how they could build great enterprises and things of that cap -- and this caught the interest and imagination of the negroes. many of them flocked into the garvey movement. >> the black muslims say there's been little change in the racial picture since garvey's days. at a recent muslim rally, their number one spokesman, malcolm x, said their main changes have been brought about not by whites, not by integration groups, but by elijah muhammad. the question is -- how does muhammad go about helping negroes? >>

a perfect time. what lesser-known black voices can you recommend, what do you have? >> begin with this. black radical against booker t. washington, internet walking closely with philip randolph, fbi hunting them down, stayed in the basement in boston, 62 years old committed suicide, he tracked black folks turning blacks. his life was exemplary. allowed his voice to become more visible, and -- >> that is true. >> and appropriating and manipulating radical discourses. >> how can i put this? it will sound too abstract. we have to figure out how to be together differently with material conditions. how do we resist the way in which neoliberalism reduces us to being individuals in pursuit of our own self-interest with individuals in pursuit of their own self-interest, and basic values that define that a visitor rates any notion of the public good. this is why folks can't understand why they do not wear masks, no conception of standing in relation with others in the genuine community. part of what we have to do is figure out how to build relationships with one another that in some ways hold off that model, by communities of love that allow you to be range full, enable you to reach