  A philosophy of nonviolence grounded in Christian love motivated and guided determined Black people, and allied White and other people, in achieving unprecedented progressive transformations of centuries-hardened, intellectually well-supported social, political, and, to notable extents, economic life in a United States of America ordered since its founding by philosophies of White Racial Supremacy and Black racial inferiority and subordination. Martin Luther King, Jr.  (“Love, Law, and Civil Disobedience,” 1961; “The Ethical Demands for Integration,” 1963) has become the signature figure among several of the leaders of this Movement, marked distinctively by his profoundly thoughtful Christian theological and philosophical commitments to nonviolence as the grounding for personal and shared social life as well as for engaging in struggles for freedom and justice (Washington, J.M. 1986). However, the groundwork for the Movement he would be called to lead had been laid and further developed by many other organizationally-supported Negro women and men of articulate thought and disciplined action from labor and other constituencies: among these A. Philip Randolph (who served as a founding organizer and president of the Brotherhood of Sleeping Car Porters, president of the Negro American Labor Council, and vice president of the AFL-CIO) and Bayard Rustin (a veteran of struggles for civil and other rights for Negroes and workers of all colors), who were the organizers of the 1963 March on Washington for Jobs and Freedom during which King delivered the speech (“I Have a Dream...”) in which he invoked a vision for America that became his hallmark and a guiding theme of the Movement.