Jazz, as we've learned, is a style of music fundamentally tied to Black struggle. Its roots are built on the blues, a style that came out of slave hollers and spirituals; its aggressive, often grandiose edge built on an impoverished struggle during segregation and onward. Martin Luther King Jr. believed that jazz was the perfect soundtrack for the Civil Rights Movement because it could take the “hardest realities of life and put them into music, only to come out with some new hope or sense of triumph” (Jackson, 2019).
A bebop solo is telling your story through song, through the harshness and softness, the dynamics, of what comes from your mind in that moment, like giving a speech from your heart out to a crowd (Pearly, 2018). The music was, and often still is is, enjoyed by many despite the way it disrupted and angered White crowds of listeners, an act of resistance merely in the melodies and chords coming from their horns.
As discussed previously, jazz was used as a political tool to disrupt cultural uniformity ascribed by oppressive forces (Pearly, 2018; Jazz at Lincoln Center, "Jazz and Protest"). This method of thinking and modeling reality came about from many post-WWII developments in philosophy and politics in a decolonial movement, where the ultimate goal was to undo the oppression that had been imposed on colonized peoples and to promote self sufficiency and a revitalization of those peoples (Getachew & Mantena, 2021).
Popular authors at the time like, James Baldwin, Karl Marx, Mahatma Gandhi, Henry David Thoreau, Franz Fanon, and many others created theories and works on resisting oppression and were adopted as doctrine into real life movements for Black liberation (MHEducation, 2025).
During this time across the country, there were different beliefs on how to approach this process, namely in how violence should be applied. For example, the Black Panthers, a nationwide effort, were Marxist-Leninists who believed in self-armament, self-policing, self-sufficiency, and in a violent resistance of the powers that be. In Atlanta, we saw peaceful direct action being implemented instead by leaders like Martin Luther King, but both drew from the same theories about how class, culture, and race was used against them to know where to put the heat to resist oppression (Wright, 2008).
As Scott Saul puts it in Freedom Is, Freedom Ain’t, hard bop jazz "with its loose, spontaneous interplay and its firm sense of a collective groove, modeled a dynamic community that was democratic in ways that took exception to the supposedly benign normalcy of 1950s America" (Saul, 2005).
Post-War American economy and lifestyle was built on rigid social norms, structure, discipline, white picket fences, conformity, exclusion, sameness, difference. You knew your place. Jazz in its very essence rejected every single bit of this, going all the way back to look at the foundations of Western harmony and melody, and subsequently what informed culture up until this point, and have the gall to say "NO!" Jazz was commonly, because of this, looked down upon by the burgeoning middle class White society, and all this did was give it more power in the face of resistance (Saul, 2005).
All the way back into the 20s, jazz music was used by artists like Louis Armstrong to critique racism and was used to outline the experience of being Black in America. Jazz music has been used for years as protest music. Charles Mingus wrote scathing pieces against segregation in schools, Armstrong went on to tell the United States State Department that he would not represent the nation overseas until they, “straighten out that mess down south… They’ve been ignoring the Constitution” (Jazz at Lincoln Center, "Jazz and Protest").
This is why jazz music had both a powerful voice but also had powerful draw for organizing those youth that wanted to make change. College aged Americans across racial and gender boundaries were one of the driving forces behind the Civil Rights Movement; often young people were those putting themselves on the line for sit-ins, for protest, violent and non-violent, and were those taking lots of the blow on the frontlines of the movement by taking arrests, beatings from police, etc. (Library of Congress, "Youth...", 2015). Jazz festivals were often put together to raise money for the cause, to bring open minded people together who would be open to change, who were open to jazz, and therefore open to supporting the movement. Speakers like Martin Luther King Jr. Used these festivals and shows often as platforms for their message, as the two movements ran perfectly in tandem with each other (Jackson, 2019).
Jackson, A. (2019, October 16). Why MLK Believed Jazz Was the Perfect Soundtrack for Civil Rights. JSTOR Daily; JSTOR. https://daily.jstor.org/why-mlk-believed-jazz-was-the-perfect-soundtrack-for-civil-rights/
Pearley Sr., L. (2018, May 9). The Historical Roots of Blues Music – AAIHS. Aaihs.org. https://www.aaihs.org/the-historical-roots-of-blues-music/
Jazz at Lincoln Center. (n.d.). Jazz and Protest. Jazz at Lincoln Center. https://jazz.org/education/school-programs/let-freedom-swing/jazz-and-protest/
Getachew, A., & Mantena, K. (2021). Anticolonialism and the Decolonization of Political Theory. Critical Times, 4(3). https://doi.org/10.1215/26410478-9355193
Saul, S. (2005). Freedom is, freedom ain’t : jazz and the making of the sixties. Harvard University Press.
Wright, K. (2008, April 4). Dr. King, Forgotten Radical. The American Prospect. https://prospect.org/2008/04/04/dr-king-forgotten-radical/
How Reading Inspired MLK. (2025). Mheducation.com. https://k-5impactnewsg4-5.mheducation.com/2025/01/07/how-reading-inspired-mlk/
Library Of Congress. (2015). Youth in the Civil Rights Movement | Articles and Essays | Civil Rights History Project | Digital Collections | Library of Congress. The Library of Congress. https://www.loc.gov/collections/civil-rights-history-project/articles-and-essays/youth-in-the-civil-rights-movement/