We Shall Not Be Moved Transcript

We Shall Not Be Moved Transcript

- What do you want?

- Free water.

- When do you want it?

- Now.

- [Narrator] If there is no struggle, there is no progress. Those who profess to favor freedom and deprecate agitation are men who want crops without plowing up the ground. They want rain without thunder and lightning. Frederick Douglass, 1857.

♪ Oh won't you come along ♪

♪ My friend, come along ♪

♪ Get aboard and ride this train ♪

Tillery, North Carolina was once a plantation worked by slaves. In the 1930s, Tillery became a resettlement community called Roanoke Farms. It was part of a federal program offering landless sharecroppers all across the nation a way to buy their own farms. On this land, a toehold on freedom, Tillery's resettlers have struggled for progress and justice for generations.

♪ Come along my friends, come along ♪

- Tillery was basically a land grant to the Tillerys from the King of England. All of this was a part of the Tillery Plantation, the 25,000 acres that was originally the plantation. This is the original house of the Tillery Family that are the founders of Tillery. There were slave houses over there. There's one that still sits back a little further. The Tillery Plantation had 150 slaves at its peak. Can you imagine working 1000 acres of land with a mule, no tractor or anything? Chopping cotton, chopping peanuts, picking cotton.

♪ I know I've been changed ♪

♪ I know I've been changed ♪

♪ I know I've been changed ♪

♪ The angels in heaven done signed my name ♪

Well, I think first of all, we have to realize where we are and what was here, that there was already two communities here, the descendants of the slave owners and the descendants of the slaves.

- It was the great grandfather that was a slave. He was born in 1846 and his slave master was John Tillery. But my grandfather, he was born enslaved, there weren't freedom when he was born. But he wasn't old enough to be working or anything, he was still with his parents.

- [Narrator] When freedom came, it brought new opportunities for African-Americans. During Reconstruction, following the Civil War, Blacks voted, won elections, bought land, and gained power. But freedom was short-lived. Powerful whites created Jim Crow laws to take away voting rights and impose segregation. Groups like the Ku Klux Klan terrorized anyone who fought back. A system called sharecropping kept landless farmers locked in poverty.

- I remember 10 or 15 houses back up in this field. They were sharecroppers on the Tillery Farm. Cotton, peanuts, the traditional row crops that we were growing here.

- Tobacco, cotton, corn, peanuts, soybean. Everything that you could, you know, on a farm, we did it, um-hmm. I can tell you one thing, I was so glad when I got grown enough to get out there .

- Your parent would work and the landlord furnished everything, everything. Their animal, their plow, the fertilizer, the seeds, everything that was furnished. And you call it sharing on half. You do the work and they furnish everything else.

- When they was sharecropping, my dad said, they just made it from one year to another, when they was sharecropping, working for the white man, I would say. And a lot of time you get your groceries by the month or they give you money to. And then, when the end of the year come, they'd say, well, you didn't, you don't have anything left over after you pay all your bills.

- At the end of the year, the crops was sold and you received a certain portion of income. It could've been on halves or it could've been less. That presented a problem because most times you didn't keep a record so you don't know what it sold for, how much it was, and you accept the word and the amount.

- My mother, she cooked for this white man. My daddy, he worked on the farm. But then, Black folks couldn't say nothing and had to keep they mouth shut or else they'd get hurt or killed. And I come up in fear 'cause I thought that my momma and daddy were gonna get hurt. The boss man, me and my dad were down there for a week with three children and his self and my mom. I don't know how they made it. But they did.

- Now this is one of the sharecropper houses. And a family just moved out of this two weeks ago.

- I don't know, you just get a house, one of the broke-down houses like they had, and you just live in it. My dad, he didn't produce nothing in 22 years. The onliest time he made any money and I know anything about it was I think he earned, or they give him, he earned more than that, but they give him $600 one time and the rest of the time was just food, just living.

- [Narrator] In 1934, President Franklin D. Roosevelt signed the New Deal Resettlement Program into law. In Tillery, the government bought 18,000 acres of land along the Roanoke River, divided it into farmsteads, and sold it to sharecroppers.

- It was called the Tillery Resettlement Farms. And I understand it was land that older white people owned, like this farm that I'm on was called the Blightgate Farm because they bought it from somebody by that name.

- They felt like they had died and gone to heaven. You take someone who is digging in what they know is gonna be their own garden. Who's chopping and plowing in what they know is gonna be their own field. And for those who had always dreamed of being independent, they thought they had died and gone to heaven.

- It was better than sharecropping because we was supposed to be there permanent. We was farming to own this place and have a home.

- And this farm, we didn't have to pay nothing down. You just go in and have a meet with some peoples in some office and they would tell you about this and ask you how many children did you have?

- You rented the first year. Each farm out of the crop was raised paid $150. Of course, time was cheap then.

- I enjoyed it to the highest 'cause it made you feel like you was somebody, raising everything and being independent. What I mean by independent, I heard them talk about sharecropping but I don't know about that. They said, you always felt underneath, you didn't feel on the top. But down here made you feel like you was doing something for yourself to own something.

- [Narrator] A house, a smokehouse for curing meat, a chicken coop for raising chickens, a barn, an outdoor toilet, and an orchard. Every farm came with these.

- It was hard. It was hard. Pair a mules, they lent me the money to buy a pair of mules, two brood cows, and a mare, and a milk cow.

- We had mules, we had a wagon. We rode on that to till and did the farming with the mules. And my oldest brother, named Wallace, he did all the plowing and we did the chopping. Chopped the corn, the peanuts, and cotton. And we picked it, I didn't have no cotton pickers then. Everything was mostly did by hand.

- I think we were picking cotton or something and somebody broke on, there was an old hymn called "I Shall Not, I Shall Not Be Moved". It wasn't significant, the name of the song wasn't significant to me then, but now I realize what the mentality was. Saying, you can bring it on but I ain't going nowhere. And one little lady started going.

♪ I shall not ♪

And everybody in the field went

♪ I shall not be moved ♪

And she said

♪ I shall not ♪

And the whole field went

♪ I shall not be moved ♪

♪ Just like a tree that's planted by the water ♪

♪ I shall not be moved ♪

♪ I shall not, I shall not be moved ♪

♪ I shall not, I shall not be moved ♪

♪ Just like a tree that's planted by the water ♪

♪ I shall not be moved ♪

♪ Satan had me bound, I shall not be moved ♪

♪ Satan had me bound, I shall not be moved ♪

♪ Just like a tree that's planted by the water ♪

♪ I shall not be moved ♪

♪ Whoa, I shall not, I shall not be moved ♪

♪ I shall not, I shall not be moved ♪

♪ Just like a tree that's planted by the water ♪

♪ I shall not be moved ♪

- It was a fun life and I recall that we may have been poor but I don't think anybody realized they were poor. We just were rich in, we think, in so many other things.

- [Narrator] The Resettlement Program was not free of racism. Blacks received smaller plots than whites. Black farmers, unlike whites, had to lease their land for three to five years, while government agents judged their ability to manage. These experienced farmers could not make their own decisions. Some called this sharecropping for the government. The Roanoke Farms Resettlement was planned for both Blacks and whites. But when the administration discovered the farms were in a flood plain, they moved whites to higher ground. The low-lying land was sold to Black families.

- He had a resettlement farm and this is where he would go up to the office and they would take an interview of him up there and ask him many questions. And sometime they would send somebody out to the home to ask the children question of how do they like it. And they'd come around and inspect your homes at that time to see was you taking care of it or running it down.

- They'd put you on and let you qualify. You'd come and put your application in and they'd let you have it. Then you usually had two or three years' trial. If you didn't do it in two or three years, then they'd put you out and sell it to somebody else.

- After they were sort of graded out, some remained, some came in, and some went out. It was sort of like that, like playing checkers.

- When you want something, you work forward to getting it. And so I think that's what my momma had in mind. You can't get nothing for nothing, you got to, you know, fight for it.

- [Narrator] The Resettlement Program provided a community center where residents shared cultural events. Roanoke Farms began to succeed as a community.

- And neighbors helped each other. I remember hog-killing days and everybody killed hogs. And everybody would go to House A and help them with their hog killing. And then maybe next week, someone else would do theirs and everybody went over there to help them with theirs.

- Well, my dad's farm hadn't finished with his peanuts, we had a man named Mr. Jabbel. Mr. Jabbel had finished his and Mr. Jabbel would come over and help my dad to finish his crop.

- The whole piece was about working together in order to better your individual life and that carried over as people came into this community. And it carried over and carried over until it continues to carry over today.

- The community center was right where that lady's trailer is. It got burnt down. We had a community choir. That's where they used to have family get-togethers every year. Everybody would come together and feed over there.

- We had one man, I think they called him Mr. Frazier, that came to the center at times and was teaching the people to sing 'cause everybody sung but he did it a little better. So he organized a group, more or less like a choir. And then we had other people come in that did various types of cooking. We had a kitchen. So we had right much information coming from Raleigh to the center.

- It was nice, it was nice. 'Cause I even went back to school my own self at night since I been in Halifax County to improve my own self. I'd come home, put the children to bed, and me and my husband would go just like that.

- [Gary] This is the original store, community store, that was built for the resettlement community back in the 1930s, where by our people not having to be subjected to the local merchants who were charging 21% interest.

- The store was here. We would come here, they had cheese and everything. We were here.

- [Gary] There were gas pumps here. The main road came out here in front of the center. It did pretty good up until the Resettlement Era ended and it struggled to stay on for a little bit longer.

- We walked to church at night at Tillery Chapel Church and during the day, very seldom we rode anywhere.

- [Gary] This is the Tillery Chapel Church. This is the church that the resettlement community actually built. Farmers would donate bales of cotton a year into the building fund so that the new church could be built. There were, I know, at least 10 farmers who donated a bale of cotton a year.

- The most times we would fellowship would be at church. I can't recall any other events that we would fellowship together. First of all, we worked so darn hard, we ain't have no time to fellowship and the only time was church. What Saturday we would go uptown.

- The area was originally called Tillery's Crossing. There was something like a total of seven trains a day, I believe, four freight trains and three passenger trains. Tillery was a bustling community. People actually would catch the train from Halifax to come to Tillery to shop. This is Downtown Tillery. I guess maybe on Saturday evening you could come through here and there would be anywhere between five and 700 people on the streets. Had several grocery stores, a restaurant, dance hall. There was a cotton gin. These structures here that was a peanut buying station.

- [Narrator] The first wave of resettlers were local sharecroppers. Some of them descended from Tillery Plantation slaves. But there were too few of them, so the Resettlement Administration opened the program to families from neighboring counties, the second wave of resettlers. Farmers occupied every parcel and the community began to flourish until the autumn of 1940.

- We used to call 'em equinox, but now they named them hurricanes. And it just rained and rained and then they didn't know that dam at Roanoke was going, the water was gonna be strong enough to break through that dam. We was out in the road playing in the water and the water kept getting higher and higher and fish would hit your leg and go by. We found out the water had was coming into low places. And this house, my stepfather said he was not going to leave, he didn't leave. He said he was gonna get up on top. We caught chickens, all the chickens got drowned in the wagon. We had food and momma had all her childrens. Water came up into the wagon, up to the laps, the over the knee. And the mule's feet was on the ground, my brother was driving the wagon. We came out towards where Miss Charlotte lived and the water met across the mule back. And mama, she just kept talking to my oldest brother, don't tighten on the reigns. We landed in core, up at Core's Crossroad to a old barn and we got there, it was so many people there.

- I believe there were 103 farm families that were purchasing at that time and 93 of those families lost everything.

- By losing that crop that year, you know, 'cause the flood came in before the crop was housed. And I guess that that just made them, you know, to lose interest in trying to live here and a lot of 'em, you know, just left, just left.

- [Narrator] Along with the catastrophe of the flood came a backlash in the US Congress against the land reform ideals of the Resettlement Program. The Resettlement Administration was replaced by the more conservative Farmer's Home Administration with much stricter supervised loans. There would be no more government-sponsored community activities. And a third wave of Black farmers came from all over the southeast.

- They had supervised loans. You would have to go there and wait to get your money, when you could be out putting your, planting your seeds, or tending your farm. They would do that to Black farmers but my understanding is that that didn't happen with white farmers.

- The white man could go in there and get his money early, like February, and we'd be like the last of April and up to May getting our little money. That's the little part I saw.

- All of this was resettlement land. This is a resettlement house.

- [Narrator] Though many resettlers have left and some for good, others have fought to stay. And many who left have returned to rebuild resettlement homes and their way of life. Despite setbacks, Tillery continues as a community and neighbors help each other.

- Is that what they call a shade tree mechanic?

- Yeah.

- Yeah . Gotcha covered now. So if the truck breaks down, we'll know who to call. Make him give you a warranty .

- [Narrator] Gary Grant lives in a refurbished resettlement home across the road from his sister at their original farm.

- We own three units right here together, totaling about 150 acres. My mother and father lived in North Hampton County for a year with my grandparents, who were sharecroppers. So, of course, they knew they didn't want to be sharecroppers and if this opportunity presented itself, then that was what they wanted to do.

- Put both your hands on it. We had absolutely wonderful parents. Get it all in there, pat it down. They came in on the third wave, in 1947, they moved over here to Tillery, to the Tillery Resettlement. So they came in on the third wave, in 1947. And 11 families from which were came about the same time. And most of 'em, well everybody was a relative.

- My father told me they was very hardworking people and very courageous. He said they didn't play around. He said they was gonna strive to buy what they had come to do.

- He was a dreamer and she was a person who helped make dreams come true. First of all, if you don't know your history, you lost anyway. And that's one of the basic advantages the 11 families from North Hampton County had. They were taught from the ground up who they were. They were taught about Frederick Douglas and WEB DuBois. They could recite poetry that I can't even recite today. Don't even know it existed until I heard them recite it. So they had a knowledge about themselves, a feeling about themselves.

- [Narrator] The Civil Rights Movement began to take root all across the nation in the 1940s and '50s. In Tillery, where African-American families owned their land and had long worked together, in many ways, the struggle for equality found fertile ground.

- The Tillery Improvement Association starts in the early to mid '50s. Out of that came this sense of community and beginning to question some things that were happening, like their children having to walk five miles to school while white children rode by on school buses and called them niggers.

- Well, at that time, we wasn't given the privilege even to vote. We wasn't given the privilege for lots of things. We called ourselves fighting for our rights.

- Out of that questioning, as 1954 came and Brown versus Board of Education, that Tillery Improvement Association formed the first NAACP in Halifax County, who also began to challenge the voting procedures in the county, getting people to register. It was the resettlement people who took their children to the white high school to enroll them. So that power of independence from the land allowed them that opportunity because you couldn't cut their credit off, you couldn't cut their food off 'cause they had their own land.

- He used to have nine tractors running at the same time. You would hear them out here 11 or 12 o'clock at night working on the tractors to get ready for the next day. I believe, if I'm not mistaken, this is the last resettlement barn left in the community, still standing. He had nine men that worked steady with him all year round and they got a salary all year round. They got medical care all year round. And then when he saw that industrial farming was taking over, he was the first man, white or Black, that got a cotton picker. We have pictures of him, everybody coming to see his cotton picker. He was an adventuresome man. See, a lot of people wouldn't take the risk, but he was, at that time, financially able to do a lot of things. He was prepared to buy other land. And other farmers did this too. We have one or two more who bought other land, when people couldn't maintain it any longer. And then we rented a thousand acres of land from a white man. I remember we had rows so long, they were over a mile long, two miles long. I told you when I went to college, people would say, "What did you do all summer?" I said, "Chopped in the field." Chopped, you don't look like you chop, and they wanna see your hands. We chopped in gloves. Momma taught us how to take care of ourselves. And we would have to pick two barrels of cotton before we left for college in order to pay tuition. But we wore Sunday gloves, which fit your hand real tight to pull the cotton outta the bulbs so your hands wouldn't be all messed up. She said, just because you live on a farm and work on a farm doesn't mean you have to look like you do. My mother was extremely pretty, by western standards. They would go to the bank and all the way to the bank, he would be instructing her that we have 500 acres of peanuts, we will make so much on the bag, so much on the pound. We have 250 acres of cotton, we have 500 acres of corn. They would, he'd introduce my mother and the banker was quite taken with her. The banker would direct all his questions to momma. And she allowed herself to be used that way so, for the good of the family. And it was only when he borrowed money from FHA that he got in trouble. He had been borrowing from the bank all these years and had always successfully paid his loans off. And when he started borrowing from FHA, for the last five years of his farming, actual farming, there were three disaster years, declared disaster years.

- [Narrator] The FMHA or the Farmer's Home Administration, is the lender of last resort when farmers can't get bank loans because of natural disasters or other forces. The agency had a critical flaw. Decision making power on loans rested in local committees, made up almost entirely of powerful white landowners. Their bias against Blacks, combined with the national policy favoring large farms over small, spell troubled for Tillery's farmers and others like them.

- We lost to foreclosure, we lost our way of life-

- All our credit.

- All the credit, all our means to produce crops.

- He never acted like a broken man, but he was, he was totally devastated. As we found out what was happening to us, we found out that's what had been happening to a lot of the rest of the farmers, that they had just been closed-mouth about it.

- Our struggle for land to save farmers and their land began in 1976, when the foreclosures began here in Tillery. And then it reached out into other counties and before we knew it, we were actually dealing within the eastern region of North Carolina. Then, as we began to understand the struggle here, we began to understand that it was just not North Carolina, but that this was a national problem of people, Black people losing land and all.

- Owed $41,000. And that's a small amount for my dad at that time. But they wanted every dime at one time. And my brother owed 19,000. And we were all working jobs and all. Can't we set up some kind of payment plan? I'll never forget that day, how they talked down to daddy. Matthew this, Matthew that. And his ultimate, the man at the FHA Office Director told him that you gonna lose this land no matter, we gonna sell you, I don't care what you do. It's over for you Matthew. And I remember daddy beginning to plead a little bit and I jumped up and said, "Don't you beg that son-of-a-bitch for nothing."

- [Gary] Out of the 300 farm families that were here, none of the original people are farming and none of their children are farming. We basically can say that we have no one from the resettlement because the government drove us all out.

- Back when farmers were doing a lot of farming, teenagers, we would work on the farm. And a lot of people knew that it wouldn't bring them any stable financial security. And besides no jobs, you know, around to be had at that time. Once you graduated high school, you gone. New York, Philadelphia, Baltimore, Maryland, Washington, DC, gone. I think they call that out migration.

- This is the school that I graduated eighth grade from, the old building. And then in 1965 I returned here to teach, where I taught for 11 years. When I came, we had probably somewhere between five to 600 students in grades one through eight. And by 1981, we had less than 100 in grades K6. So that was the impact of the out migration.

- School board, board of education was planning on closing the school down. Most Black communities, such as this one, a school is a focal point. You know, it's the middle of what's happening in that community.

- [Narrator] The community was not willing to give up its center without a struggle. Parents asked Gary Grant for help and they organized a Concerned Citizens of Tillery to fight for their school.

- I said, well, what is it that you want to do? They said, well, we don't want to lose the school. And from that we began to organize around saving the school. And we were actually able to keep it open until 1981. When the school was finally closed, we were told that we were getting economic development and we had a slew of sewing factories that came through. Of course, we never saw any real benefit from it, but it was also the prelude to other forms of quote, economic development. Hmm, um, um, um. Right here was the office to the principal's office. This is the first time I've been in this structure since we lost it. But I mean, just look at the waste in here.

- [Narrator] Many schemes emerged in Tillery, from business startups to prisons to factory farming. But none have benefited the people of Tillery.

- Caledonia Prison, I understand, is on part of the Johnston Plantation.

- But now Caledonia is still farmed by the state, by state enterprises. We house about 650 male felons. Most of the inmates actually look forward to working. It's not the fact of money they make because they don't make a lot of money. It's the opportunity to get out that cell block and do something constructive all day. We have inmates that actually request on a day-by-day, I want to work. So all the machinery that's run on this farm, all the work that's done in chicken houses, everything is done by inmate labor.

- We have only three people that work over here so all of the money is being taken out, yet we take all of the risk. Probably one of the worst things that has happened to us, as a result of the out migration of our children and the farming becoming so mechanized, is that eventually we get another form of economic development called hog farming. This is Smithfield Carroll out of Virginia. They were the ones who had targeted about 17 for the eastern portion of Halifax County. We probably would've gotten eight or nine of 'em here in Tillery if we had not organized ourselves.

- We are here to send a message to the legislature and a message to Governor Hunt and a message to the rest of the residents of North Carolina that this poop has got to stop.

- In '91, I believe, there was a piece in the newspaper that said economic development coming to Tillery, North Carolina. And one of the things we say about that was it brought the white community and the Black community together.

- I first started hearing about Concerned Citizens of Tillery when we were looking at an intensive livestock ordinance to regulate what we began calling factory hog farms.

- People didn't know what bringing any hog farm into this community, would do to their health.

- You know, but when you're dealing with some 10,000 hog in one spot with those lagoon, you know, the smell is overwhelming. At six o'clock in the morning, you think you're gonna go out and get a fresh air, all you got is completely, you got to go back in because then you got flies, you know. And then the lagoon infiltrated in the ground and get in the water.

- But I suspect, I thought and believed them to be rabble rousers. It didn't take me long to see that they had a legitimate concern for, not only for the community at Tillery but also for all of the state.

- [Narrator] The fight against factory hog farms led to a statewide moratorium. After organizing to save its school, the community took the lead on other statewide and national struggles.

- 90% of rebounding is due to the actual resettlement process that people went through, having to form cooperatives, having to form groups to do management. And I would say that that's why the Concerned Citizens of Tillery is so effective today.

- [Narrator] Black farmers gathered in Washington, DC in 1996 to protest racist government lending policies. They formed the Black Farmers and Agriculturalist Association with CCT and Gary Grant in the vanguard.

- This is about land. the Concerned Citizens of Tillery, once it has lost the school, must organize around saving the land that was supposed to afford the opportunities to the families and we created the land loss fund.

- [Narrator] The organization filed and won a class action lawsuit against the US Department of Agriculture.

- We would say that we won the lawsuit, but at the same time that we lost because of the way that the government has hampered farmers from being able to actually get through the process and claim their awards for the damage that had been done to them, as well as the fact that many of them have not received debt write down or debt write off that they were supposed to receive from it.

- We have now 864 cases still to be resolved. All of the work that you have been doing for the time that you have been in Congress, only 224 have been resolved. It is planting season and you have farmers that are there.

- That's right.

- In this 864 who've been waiting 10, 15, and 20 years. We have people who have died waiting. We have people who have had heart attacks, who have died broken hearted, waiting for their government.

- In 1987, we had a young woman from Duke University who did her senior thesis paper on the Tillery Community. It's entitled Tillery, 100 Years of Struggle. It was when this research was done, it was like opening up this whole book of history that had been closed to us for so many years. So we begin to document, to collect the oral histories, to collect photographs, to talk with people about what had actually happened here in Tillery. ♪ I'm gonna let it shine ♪ ♪ This little light of mine, Lord ♪ ♪ I'm gonna let it shine ♪

- That feel good to be because I love that too. I love that song too. I'll sit up here and sing that song by myself nights in the bed.

- Does it comfort you?

- Hmm?

- [Gary] Does it comfort you?

- Yeah, it make me feel good.

- As we have continued to collect documents, photographs, oral histories, and work with our own community organization, the Concerned Citizens of Tillery and the history that's actually being created now, led to us being able to purchase one of the original resettlement houses, move it here to the community center ground, and we now have our own history museum that's remembering Tillery in the History House here on the grounds of the Tillery Community Center. In the 2004-2005 school year, we worked with the Center for Documentary Studies at Duke University to help bring that History House to a little bit more life.

- Which one?

- Right here. Leggert was playing the piano.

- Stop.

- Yeah .

- Like if this the barrel, tie the barrel like this, throw it over like this, and you hang it on the barn, tie it like this.

- [Gary] There is a history. It is a real history and it is a true history. And it is a history of this community.

- At the time, I don't even think they thought the CCT would flourish into such an organization and be nationally known. One of the things was to empower people. And we know you can empower people through education and you can empower people through nurturing. You can let people know that you're somebody. You can make things happen because you are somebody. And if we all get together, all the somebodys that are somebody, then we can make things happen.

- [Gary] Since the 1930s, when people started moving here to buy their land, and the 1940s when we had the final wave of people to come in, it's been a struggle just to, you know, to wreak out a living to take care of your family. Even now, as our ancestors sang that we shall not be moved, we know that if we want to have a community that is alive, that is a wonderful place to live, and to carry on the traditions of those who have come before us and those whose shoulders we stand on, that we too must sing the song, "We Shall Not Be Moved".

♪ I shall not, I shall not be moved ♪

♪ I shall not, I shall not be moved ♪

♪ Just like a tree that's planted by the water ♪

♪ I shall not be moved ♪

♪ I shall not, I shall not be moved ♪

♪ I shall not, I shall not be moved ♪

♪ Just like a tree that's planted by the water ♪

♪ I shall not be moved ♪

♪ On the way to heaven, I shall not be moved ♪

♪ On my way to heaven, I shall not be moved ♪

♪ Just like a tree that's planted by the water ♪

♪ I shall not be moved ♪

♪ I shall not, I shall not be moved ♪

♪ I shall not, I shall not be moved ♪

♪ Just like a tree that's planted by the water ♪

♪ I shall not be moved ♪

♪ Satan had me bound, I shall not be moved ♪

♪ Satan had me bound, I shall not be moved ♪

♪ Just like a tree that's planted by the water ♪

♪ I shall not be moved ♪

♪ I shall not, I shall not be moved ♪

♪ I shall not, I shall not be moved ♪

♪ Just like a tree that's planted by the water ♪

♪ I shall not be moved ♪