Singing 'Blowin' in the Wind' all the places we've been, it takes on a different meaning everywhere. When you sing the line, 'How many years can a people exist, before they're allowed to be free?' in a prison yard for political prisoners in El Salvador; if you have sung it to a group of union organizers, who have all been in jail, in South Korea; if you've sung to Jews in the Soviet Union who have been refused exit visas; if you've sung it with Bishop Tutu protesting apartheid, the song breathes, it lives, it has a contemporary currency.

We’ve learned that it will take more than one generation to bring about change. The fight for civil rights has developed into a broader concern for human rights, and that encompasses a great many people and countries. Those of us who live in a democracy have a responsibility to be the voice for those whose voices are stilled.

All of us are subject to being passive to the social ills around us. It's a struggle not to become, by staying silent, an accomplice.

It was like a miracle. I'm just feeling fabulous. What's incredible is someone has given your life back. I'm out in the garden today. This time last year I was looking out a window at a hospital.

I was raised on Josh White, the Weavers and Pete Seeger. The music was everywhere. You'd go to a party at somebody's apartment and there would be fifty people there, singing well into the night.

When the fad changed from folk to rock, they didn't take along any good writers.

The fact that there are singer-songwriters dealing with substantive issues is encouraging. It's important for young people to perceive that there are acceptable avenues of dissent, because we live in a world where dissent is hard-pressed; treated as if it were unpatriotic. I've always liked the concept of the loyal opposition. It allows for dissent to be a respectable part of the whole.