Welcome to day 14 of 31 Days of Heterotopias: Motels and Hotels, a month of posts about how motels, hotels, and inns function as heterotopias and liminal spaces in society. (More about heterotopias and liminal spaces.) Each post will look at these ideas from its own vantage point, which may not obviously connect with the others, and which may mention motels and hotels only peripherally or may focus on them without referencing heterotopia or liminality. I won’t attempt to tie the posts together. They’ll all be listed here, as they are posted.
I wrote a couple of weeks ago about my 2006 train trip through New Orleans, Memphis, and Minneapolis. Today, 53 years after Martin Luther King, Jr., received the Nobel Peace Prize on 14 Oct. 1964 for his work combating racial inequality through nonviolent resistance, I want to focus on one motel in Memphis, the Lorraine Motel, where King was shot and killed in April 1968.
But first, a few things King said in the 1950s and 60s that are just as relevant today as then.
“It’s not only necessary to know how to go about loving your enemies, but also to go down into the question of why we should love our enemies. I think the first reason that we should love our enemies, and I think this was at the very center of Jesus’ thinking, is this: that hate for hate only intensifies the existence of hate and evil in the universe. If I hit you and you hit me and I hit you back and you hit me back and go on, you see, that goes on ad infinitum. It just never ends. Somewhere somebody must have a little sense, and that’s the strong person. The strong person is the person who can cut off the chain of hate, the chain of evil.” — 17 November 1957, “Loving Your Enemies,” sermon delivered at Dexter Avenue Baptist Church in Montgomery, AL
“There’s another reason why you should love your enemies, and that is because hate distorts the personality of the hater. We usually think of what hate does for the individual hated or the individuals hated or the groups hated. But it is even more tragic, it is even more ruinous and injurious to the individual who hates. … For the person who hates, the true becomes false and the false becomes true. That’s what hate does.” — 17 November 1957, “Loving Your Enemies,” sermon delivered at Dexter Avenue Baptist Church in Montgomery, AL
“For nonviolence not only calls upon its adherents to avoid external physical violence, but it calls upon them to avoid internal violence of spirit. It calls on them to engage in that something called love. And I know it is difficult sometimes. When I say ‘love’ at this point, I’m not talking about an affectionate emotion. It’s nonsense to urge people, oppressed people, to love their oppressors in an affectionate sense. I’m talking about something much deeper. I’m talking about a sort of understanding, creative, redemptive goodwill for all men.” — speech at the Great March on Detroit, 23 June 1963, Detroit, MI
“A nation that continues year after year to spend more money on military defense than on programs of social uplift is approaching spiritual death.” — “Beyond Vietnam,” 4 April 1967, New York, N.Y.
In 1945, Walter and Loree Bailey bought the Lorraine Motel in downtown Memphis (before that, it was operated since the 1920s as the Windsor Hotel and the Marquette Hotel) and transformed it from a whites-only establishment to an upscale motel welcoming both blacks and whites in the Jim Crow era. Among guests were Ray Charles, Isaac Hayes, Otis Redding, Ethel Waters, Cab Calloway, Count Basie, Aretha Franklin, Louis Armstrong, Sarah Vaughan, and Nat King Cole.
King himself visited numerous times, including the spring of 1968, when he and Dr. Ralph Abernathy were in town to help lead sanitation workers in a protest against low wages and poor working conditions (timeline of strike). Jesse Jackson was also with the group.
King gave a speech on 3 April at the world headquarters of the Church of God in Christ, the Mason Temple, in which he told them,
“I’ve been to the mountaintop. And I don’t mind. Like anybody, I would like to live a long life. Longevity has its place. But I’m not concerned about that now. I just want to do God’s will. And He’s allowed me to go up to the mountain. And I’ve looked over. And I’ve seen the promised land. I may not get there with you.”
The next day, 4 April, King was shot in the neck walking back into his motel room (room 306) from the balcony of the Lorraine Motel, where he had asked a saxophonist to play “Take My Hand, Precious Lord” at the rally that night.
The motel’s co-owner, Loree Bailey, operating the motel switchboard, “suffered a stroke when she heard the shot fired. She died on April 9th, the same day as King’s funeral.”
Walter Bailey continued to run the motel after King’s death but instead of renting out room 306 again, he turned it into a memorial, until 1982, when he “declared bankruptcy and stood by helplessly as his high-end establishment became a brothel. The Lorraine would have been sold at auction, but the Save the Lorraine organization bought it and decided to transform it into a museum.” After the final tenant, “Jacqueline Smith, who had resided there as a housekeeper since 1973, refused to leave and was forcibly evicted,” the motel closed in March 1988 and the National Civil Rights Museum was dedicated in the summer of 1991.
James Earl Ray was arrested, pleaded guilty, and was convicted of killing King; Ray was sentenced to 99 years in prison, and died in prison in 1998 from hepatitis.
In 1999, the King family brought a wrongful death case against Loyd Jowers, owner of Jim’s Grill, a restaurant near the Lorraine, and “other unknown co-conspirators” for King’s murder. After four weeks of testimony, with more than 70 witnesses, a Memphis jury unanimously found for the family, i.e., “that Jowers was part of a conspiracy to kill King, and that the assassination plot also involved ‘others, including governmental agencies.'” Coretta Scott King named some of those others as “the Mafia, local, state and federal government agencies. Meanwhile, the U.S. Justice Department (under Janet Reno) had ordered a new investigation in August 1998 and its findings in June 2000 refuted allegations that there was any conspiracy to assassinate King, “including the findings of the Memphis civil court jury.”
Only a little more than 6 years after King was shot, his mother, Alberta Williams King, “was shot and killed as she sat at the organ in the Ebenezer Baptist Church in Atlanta” one Sunday (30 June 1974), by Marcus Wayne Chenault, a 23-year-old black man from Ohio who said he shot her because “all Christians are my enemies.”
I noticed a woman protesting the museum when I was there. That woman is Jacqueline Smith, the same housekeeper who was evicted in March 1988; she has been there protesting ever since (at least until 20 Aug. 2016, the last mention I found online), because she feels that the National Civil Rights Museum “worships” King’s death rather than celebrating his life. She also opposes the way that “King’s legacy in Memphis is tangled up with gentrification. She points out that many blacks can’t afford to live around the Lorraine Motel.” And she objects to the commercialisation of King’s life and death; one of her slogans says “Dr. King came to Memphis to support the poor, needy and oppressed; not to buy worthless junk.”
You can see one of her signs below, in my photo (Nov. 2006).
I didn’t know about this controversy ahead of time and was confused when I saw Smith protesting the museum. I thought that she and her protest were the main attractions, and though I knew King had been shot there, which is why I was visiting the motel, I didn’t realise there was a museum on the site. I wish I had and that I had looked through the plexiglass into the room where King was staying. That will have to wait for another trip to Memphis.
“We can no longer afford to worship the god of hate or bow before the altar of retaliation. The oceans of history are made turbulent by the ever-rising tides of hate. History is cluttered with the wreckage of nations and individuals that pursued this self-defeating path of hate. As Arnold Toynbee says: ‘Love is the ultimate force that makes for the saving choice of life and good against the damning choice of death and evil. Therefore the first hope in our inventory must be the hope that love is going to have the last word.’ … We still have a choice today: nonviolent coexistence or violent coannihilation. We must move past indecision to action. We must find new ways to speak for peace in Vietnam and justice throughout the developing world, a world that borders on our doors. If we do not act, we shall surely be dragged down the long, dark, and shameful corridors of time reserved for those who possess power without compassion, might without morality, and strength without sight.” — “Beyond Vietnam,” 4 April 1967, New York, N.Y.