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Who Was Dr Alain Locke and What Were His Views About African American Art

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American philosopher and writer

Alain LeRoy Locke
Locke circa 1946

Locke circa 1946
Born Arthur Leroy Locke[1]
(1885-09-xiii)September 13, 1885
Philadelphia, Pennsylvania, U.South.
Died June 9, 1954(1954-06-09) (aged 68)
New York Metropolis, New York, U.South.
Resting place Congressional Cemetery
Occupation Author, philosopher, educator, and patron of the arts
Linguistic communication English
Nationality American
Education Central High Schoolhouse (Philadelphia)
Harvard Academy
Hertford College, Oxford
Humboldt University of Berlin

Pennsylvania Historical Marker
Official proper name Alain Leroy Locke (1886–1954)
Blazon Urban center
Criteria African American, Pedagogy, Professions & Vocations, Writers
Designated 1991
Location 2221 Southward fifth St., Philadelphia
39°55′14″N 75°09′20″W  /  39.92065°N 75.15545°Westward  / 39.92065; -75.15545

Alain Leroy Locke (September 13, 1885 – June 9, 1954) was an American writer, philosopher, educator, and patron of the arts. Distinguished in 1907 every bit the showtime African-American Rhodes Scholar, Locke became known as the philosophical architect —the acknowledged "Dean"— of the Harlem Renaissance.[two] He is frequently included in listings of influential African Americans. On March 19, 1968, the Rev. Dr. Martin Luther King Jr. proclaimed: "We're going to let our children know that the only philosophers that lived were not Plato and Aristotle, merely W. E. B. Du Bois and Alain Locke came through the universe."[iii]

Early life and teaching [edit]

Alain LeRoy Locke, c.1907

He was born Arthur Leroy Locke in Philadelphia, Pennsylvania, on September 13, 1885,[4] to parents Pliny Ishmael Locke (1850–1892) and Mary (née Hawkins) Locke (1853–1922), both of whom were descended from prominent families of costless blacks. Called "Roy" equally a boy, he was their only child. His father was the first blackness employee of the U.Southward. Mail, and his paternal grandfather taught at Philadelphia'due south Institute for Colored Youth. His mother Mary was a teacher and inspired Locke's passion for education and literature. Mary's grandfather, Charles Shorter, fought equally a soldier and was a hero in the War of 1812.[two] [five]

At the age of 16, Locke chose to apply the first proper name of "Alain".[4] In 1902, Locke graduated from Central High Schoolhouse in Philadelphia, second in his 107th course in the academic establishment. He also attended Philadelphia Schoolhouse of Pedagogy.[vi]

In 1907, Locke graduated from Harvard University with degrees in English and philosophy; he was honored equally a fellow member of the Phi Beta Kappa Society and recipient of the Bowdoin prize.[7] That yr he was the beginning African American to be selected as a Rhodes Scholar to the Academy of Oxford (and the terminal to exist selected until 1963, when John Edgar Wideman and John Stanley Sanders, a hereafter notable writer and politician, respectively, were selected). In the early on 20th century, Rhodes selectors did not meet candidates in person, but there is evidence that at least some selectors knew that Locke was African-American.[8] On arriving at Oxford, Locke was denied admission to several colleges. Several American Rhodes Scholars from the Southward refused to live in the aforementioned college or attend events with Locke.[7] [eight] He was finally admitted to Hertford Higher, where he studied literature, philosophy, Greek, and Latin, from 1907–1910. Alongside his friend and swain pupil Pixley ka Isaka Seme, he was function of the Oxford Cosmopolitan Club, contributing to its showtime publication.[9]

In 1910, he attended the Academy of Berlin, where he studied philosophy.

Locke wrote from Oxford in 1910 that the "primary aim and obligation" of a Rhodes Scholar

"is to acquire at Oxford and abroad generally a liberal instruction, and to continue afterward the Rhodes mission [of international agreement] throughout life and in his own country. If once again information technology should prove impossible for nations to understand one another as nations, and then, equally Goethe said, they must learn to tolerate each other as individuals".[10] [11] [12]

Instruction and scholarship [edit]

Locke received an assistant professorship in English language at Howard University in 1912.[13] While at Howard, he became a member of Phi Beta Sigma fraternity.

Locke returned to Harvard in 1916 to piece of work on his doctoral dissertation, The Trouble of Classification in the Theory of Value. In his thesis, he discusses the causes of opinions and social biases, and that these are not considerately true or faux, and therefore not universal. Locke received his PhD in philosophy in 1918.

Locke returned to Howard University as the chair of the department of philosophy. During this period, he began teaching the first classes on race relations. Afterward working to gain equal pay for African-American and white faculty at the university, he was dismissed in 1925.[14]

Following the date in 1926 of Mordecai West. Johnson, the first African-American president of Howard, Locke was reinstated in 1928 at the university. Get-go in 1935, he returned to philosophy equally a topic of his writing.[15] He continued to teach generations of students at Howard until he retired in 1953. Locke Hall, on the Howard campus, is named in his laurels. Among his prominent sometime students is role player Ossie Davis, who said that Locke encouraged him to go to Harlem because of his involvement in theatre. And he did.

In add-on to teaching philosophy, Locke promoted African-American artists, writers, and musicians. He encouraged them to explore Africa and its many cultures as inspiration for their works. He encouraged them to depict African and African-American subjects, and to depict on their history for subject fabric. The library resources congenital upwards past Dorothy B. Porter to support these studies included materials which he donated from his travels and contacts.[16]

Harlem Renaissance and the "New Negro" [edit]

Locke was the guest editor of the March 1925 outcome of the periodical Survey Graphic, for a special edition titled "Harlem, Mecca of the New Negro": near Harlem and the Harlem Renaissance, which helped educate white readers virtually its flourishing civilisation.[17] In December of that year, he expanded the issue into The New Negro, a drove of writings past him and other African Americans, which would go one of his best-known works. A landmark in blackness literature (later acclaimed as the "offset national book" of African America),[18] it was an instant success. Locke contributed 5 essays: the "Foreword", "The New Negro", "Negro Youth Speaks", "The Negro Spirituals", and "The Legacy of Ancestral Arts". This book established his reputation as "a leading African-American literary critic and aesthete."[15]

Locke's philosophy of the New Negro was grounded in the concept of race-building; that race is not merely an outcome of hereditary but is more an outcome of society and civilization.[nineteen] He raised overall awareness of potential black equality; he said that no longer would blacks allow themselves to adjust or comply with unreasonable white requests. This idea was based on self-confidence and political awareness. Although in the past the laws regarding equality had been ignored without consequence by white America, Locke'south philosophical thought of The New Negro allowed for off-white handling. Because this was an idea and not a police force, people held its power. If they wanted this idea to flourish, they were the ones who would need to "enforce" it through their deportment and overall points of view.

While his own writing was sophisticated philosophy, and therefore not popularly accessible, he mentored other writers in the movement who would become more than broadly known, such as Zora Neale Hurston.[8]

Feud with Albert C. Barnes [edit]

One author whose work Locke edited for both Survey Graphic as well every bit The New Negro was fine art collector, critic, and theorist Albert Barnes. Barnes and Locke were connected in their shared views on the importance of Negro art in America.[20] Barnes promulgated notions of the superiority of black art in terms of spirituality and emotion, owing to the collective suffering from which black artists draw to create their piece of work.[20] Locke argued for the primacy of craft objects and the visual tradition as existence the greatest contributor of black art to the American canon.[21] The commonalities between the two men's' opinion on blackness fine art led Barnes to believe Locke was stealing his ideas, creating a rift between the two men.[twenty] Locke touches on his feud with Barnes in his book The Negro in Art.[21]

Religious behavior [edit]

Locke identified himself as a Bahá'í throughout the last half of his life (1918-1954).[22] He alleged his belief in Baháʼu'lláh in the yr 1918. Due to the lack of an official enrollment arrangement for the religion, the date when Locke converted to that faith is unverified.[23] However, the National Baháʼí Athenaeum discovered a "Baháʼí Historical Tape" card that Locke completed in 1935 for a Baháʼí census from the National Spiritual Associates.[23] He was one of seven African-American members from the Washington, D.C. Baháʼí movement to complete the card.[23] On the carte du jour, Locke wrote the year 1918 as the twelvemonth he was accustomed into the Baháʼí organized religion, and wrote Washington, D.C., as the identify he was accepted.[23] It was common to write to ʻAbdu'l-Bahá to declare one'due south new organized religion, and Locke received a letter, or "tablet", from ʻAbdu'l-Bahá in return.

When ʻAbdu'l-Bahá died in 1921, Locke enjoyed a shut human relationship with Shoghi Effendi, then head of the Baháʼí Faith. Shoghi Effendi is reported to have said to Locke, "People as you, Mr. Gregory, Dr. Esslemont and some other honey souls are as rare as diamond."[7] He is among some 40 African Americans known to have joined the religion during the ministry of ʻAbdu'fifty-Bahá before the leader'southward death in later 1921.[24]

Sexual orientation [edit]

Locke was homosexual, and may take encouraged and supported other gay African Americans who were part of the Harlem Renaissance.[25] Given the discriminatory laws against information technology, he was not fully open virtually his orientation.[eight] He referred to information technology as a point of "vulnerable/invulnerability", representing an area of both risk and strength.[7]

Decease, influence and legacy [edit]

After his retirement from Howard University in 1953, Locke moved to New York Urban center.[26] He suffered from heart disease.[26] Following a six-week illness, he died at Mountain Sinai Hospital on June 9, 1954.[27] During his illness, he was cared for by his friend and mentee, Margaret Merely Butcher.[28] [29]

Butcher used notes from Locke's unfinished work to write The Negro in American Culture (1956).[30]

Journey of ashes [edit]

Locke was cremated, and his remains given to Dr. Arthur Fauset, Locke'due south close friend and executor of his manor. He was an anthropologist who was a major figure in the Harlem Renaissance. Afterwards Fauset died in 1983, and the remains were given to his friend, Reverend Sadie Mitchell, who ministered at African Episcopal Church building of St. Thomas in Philadelphia. Mitchell retained the ashes until the mid-1990s, when she asked Dr. J. Weldon Norris, a professor of music at Howard University, to take the ashes to the academy.

The ashes were held at Howard University's Moorland–Spingarn Research Center until 2007. That year they were discovered when two former Rhodes scholars were working on the Centennial of Locke'south selection as a Rhodes Scholar. Concerned that the human remains were not properly cared for, the university transferred them to its W. Montague Cobb Research Laboratory, which had extensive experience handling human remains (and had worked on those from the African Burying Basis in New York). Locke's ashes, which had been stored in a plain paper bag in a simple round metallic container, were transferred to a small funerary urn and locked in a safe.[viii]

Howard University officials initially considered having Locke's ashes buried in a niche at Locke Hall on the Howard campus, equally Langston Hughes'southward ashes had been interred in 1991 at the Schomburg Center for Enquiry in Black Culture in New York City. But Kurt Schmoke, the university'southward legal counsel, was concerned about setting a precedent that might lead to also many people trying to gain burials at the university. After reviewing legal issues, university officials decided to coffin the remains off-site. They thought to bury Locke beside his female parent, Mary Hawkins Locke. But Howard officials apace discovered a problem: She had been interred at Columbian Harmony Cemetery in Washington, D.C., but that cemetery closed in 1959. Her remains and others from that cemetery were transferred to National Harmony Memorial Park. (She and 37,000 other unclaimed remains from Columbian Harmony were cached in a mass grave, with no markers.)[8]

Academy officials somewhen decided to bury Alain Locke's remains at historic Congressional Cemetery in Washington, DC. Erstwhile African-American Rhodes Scholars raised $8,000 to buy a burial plot there. Locke was interred at Congressional Cemetery on September xiii, 2014. His tombstone reads:

1885–1954

Herald of the Harlem Renaissance

Exponent of Cultural Pluralism

On the dorsum of the headstone is a ix-pointed Baháʼí star (representing Locke's religious beliefs); a Zimbabwe Bird, emblem of the nation Locke adopted as a Rhodes Scholar; a lambda, symbol of the gay rights movement; and the logo of Phi Beta Sigma, the fraternity Locke joined. In the center of these 4 symbols is an Art Deco representation of an African woman's face ready against the rays of the sunday. This image is a simplified version of the bookplate that Harlem Renaissance painter Aaron Douglas designed for Locke. Below the bookplate prototype are the words "Teneo te, Africa" ("I hold y'all, my Africa"). This represented Locke'southward conventionalities that African Americans needed to study African culture to overstate their sense of self.[8]

Influence, legacy and honors [edit]

  • At Howard University, the main edifice for the College of Arts and Sciences is dedicated to his legacy, and was named "Alain Locke Hall."[31] His personal and literary papers are held within the manuscript section in the university's Moorland-Spingarn Research Center.
  • Locke's former residence on R Street NW in Washington's Logan Circumvolve neighborhood is marked with a historical plaque.[32]
  • In 2002, scholar Molefi Kete Asante listed Locke among his 100 Greatest African Americans.[33] Similarly, Columbus Salley's book, The Blackness 100, included Locke, ranking him as the 36th most influential African-American.[fourteen]
  • In 2019, Jeffrey Stewart won a Pulitzer Prize in Biography for The New Negro: the Life of Alain Locke.[34]
  • In 2020, Rhodes Scholar and attorney Dr. Ann Olivarius wrote a invitee column in The Financial Times suggesting that statues of Locke and Zambian civil-rights activist Lucy Banda-Sichone replace the statue of Cecil Rhodes at Oriel College, Oxford University.[35]

Schools named later on Locke include:

  • Alain L. Locke Elementary School PS 208 in South Harlem
  • The Locke High Schoolhouse in Los Angeles
  • The Alain Locke Public School, an elementary school in West Philadelphia
  • Alain Locke Charter University in Chicago
  • Alain Locke Elementary School in Gary, Indiana

Major works [edit]

In improver to the books listed beneath, Locke edited the "Statuary Booklet" series, a set of viii volumes published in the 1930s past Associates in Negro Folk Education. He regularly published reviews of poetry and literature by African Americans in journals such as Opportunity and Phylon. His works include:

  • The New Negro: An Estimation. New York: Albert and Charles Boni, 1925.
  • Harlem: Mecca of the New Negro. Survey Graphic six.vi (March i, 1925).[36]
  • When Peoples Meet: A Written report of Race and Civilization Contacts. Alain Locke and Bernhard J. Stern (eds). New York: Committee on Workshops, Progressive Educational activity Association, 1942.
  • The Philosophy of Alain Locke: Harlem Renaissance and Beyond. Edited by Leonard Harris. Philadelphia: Temple University Press, 1989.
  • Race Contacts and Interracial Relations: Lectures of the Theory and Practise of Race. Washington, D.C.: Howard University Press, 1916. Reprinted, edited by Jeffery C. Stewart. Washington: Howard University Press, 1992.
  • Negro Art Past and Present. Washington: Assembly in Negro Folk Didactics, 1936 (Bronze Booklet No. 3).
  • The Negro and His Music. Washington: Associates in Negro Folk Pedagogy, 1936 (Bronze Booklet No. ii).
  • "The Negro in the Iii Americas". Periodical of Negro Education 14 (Winter 1944): vii–eighteen.
  • "Negro Spirituals". Liberty: A Concert in Celebration of the 75th Anniversary of the Thirteenth Amendment to the Constitution of the United States (1940). Compact disc. New York: Bridge, 2002. Audio (i:fourteen).
  • "Spirituals" (1940). The Disquisitional Temper of Alain Locke: A Selection of His Essays on Art and Culture. Edited by Jeffrey C. Stewart. New York and London: Garland, 1983, pp. 123–26.
  • The New Negro: An Estimation. New York: Arno Press, 1925.
  • Iv Negro Poets. New York: Simon and Schuster, 1927.
  • Plays of Negro Life: a Source-Book of Native American Drama. New York: Harper and Brothers, 1927.
  • A Decade of Negro Self-Expression. Charlottesville, Virginia, 1928.
  • The Negro in America. Chicago: American Library Association, 1933.
  • Negro Fine art – By and Present. Washington, D.C.: Assembly in Negro Folk Education, 1936.
  • The Negro and His Music. Washington, D.C.: Associates in Negro Folk Education, 1936; also New York: Kennikat Press, 1936.
  • The Negro in Art: A Pictorial Tape of the Negro Artist and of the Negro Theme in Art. Washington, D.C.: Assembly in Negro Folk Educational activity, 1940; also New York: Hacker Art Books, 1940.
  • "A Drove of Congo Fine art". Arts 2 (February 1927): 60–70.
  • "Harlem: Night Conditions-vane". Survey Graphic 25 (August 1936): 457–462, 493–495.
  • "The Negro and the American Phase". Theatre Arts Monthly 10 (February 1926): 112–120.
  • "The Negro in Art". Christian Pedagogy 13 (Nov 1931): 210–220.
  • "Negro Speaks for Himself". The Survey 52 (April 15, 1924): 71–72.
  • "The Negro's Contribution to American Art and Literature". The Annals of the American Academy of Political and Social Science 140 (November 1928): 234–247.
  • "The Negro'southward Contribution to American Culture". Journal of Negro Education 8 (July 1939): 521–529.
  • "A Note on African Art". Opportunity 2 (May 1924): 134–138.
  • "Our Petty Renaissance". Ebony and Topaz, edited by Charles S. Johnson. New York: National Urban League, 1927.
  • "Steps Towards the Negro Theatre". Crunch 25 (December 1922): 66–68.
  • The Trouble of Classification in the Theory of Value: or an Outline of a Genetic Arrangement of Values. PhD dissertation: Harvard, 1917.
  • "Locke, Alain". [Autobiographical sketch.] Twentieth Century Authors. Edited by Stanley Kunitz and Howard Haycroft. New York: 1942, p. 837.
  • "The Negro Group". Group Relations and Group Antagonisms. Edited by Robert Yard. MacIver. New York: Constitute for Religious Studies, 1943.
  • World View on Race and Democracy: A Study Guide in Homo Grouping Relations. Chicago: American Library Clan, 1943.
  • Le Rôle du nègre dans la culture des Amériques. Port-au-Prince: Haiti Imprimerie de l'état, 1943.
  • "Values and Imperatives". In Sidney Claw and Horace M. Kallen (eds), American Philosophy, Today and Tomorrow. New York: Lee Furman, 1935, pp. 312–33. Reprinted: Freeport, NY: Books for Libraries Press, 1968; Harris, The Philosophy of Alain Locke, 31–50.
  • "Pluralism and Ideological Peace". In Milton R. Konvitz and Sidney Hook (eds), Freedom and Experience: Essays Presented to Horace M. Kallen. Ithaca: New Schoolhouse for Research and Cornell University Printing, 1947, pp. 63–69.
  • "Cultural Relativism and Ideological Peace". In Lyman Bryson, Louis Finfelstein, and R. M. MacIver (eds), Approaches to Earth Peace. New York: Harper & Brothers, 1944, pp. 609–618. Reprinted in The Philosophy of Alain Locke, 67–78.
  • "Pluralism and Intellectual Democracy". Briefing on Science, Philosophy and Faith, Second Symposium. New York: Conference on Scientific discipline, Philosophy and Religion, 1942, pp. 196–212. Reprinted in The Philosophy of Alain Locke, 51–66.
  • "The Unfinished Business organisation of Democracy". Survey Graphic 31 (Nov 1942): 455–61.
  • "Democracy Faces a World Lodge". Harvard Educational Review 12.2 (March 1942): 121–28.
  • "The Moral Imperatives for World Society". Summary of Proceedings, Institute of International Relations, Mills College, Oakland, CA, June 18–28, 1944, nineteen–twenty. Reprinted in The Philosophy of Alain Locke, 143, 151–152.
  • "Major Prophet of Commonwealth". Review of Race and Democratic Guild by Franz Boas. Journal of Negro Education 15.2 (Spring 1946): 191–92.
  • "Ballad for Democracy". Opportunity: Journal of Negro Life xviii:8 (August 1940): 228–29.
  • Three Corollaries of Cultural Relativism. Proceedings of the Second Conference on the Scientific and the Democratic Faith. New York, 1941.
  • "Reason and Race". Phylon viii:1 (1947): 17–27. Reprinted in Jeffrey C. Stewart, ed. The Critical Atmosphere of Alain Locke: A Selection of His Essays on Art and Civilization. New York and London: Garland, 1983, pp. 319–27.
  • "Values That Matter". Review of The Realms of Value, by Ralph Barton Perry. Key Reporter nineteen.3 (1954): four.
  • "Is There a Basis for Spiritual Unity in the Globe Today?" Town Coming together: Message of America's Boondocks Meeting on the Air 8.5 (June 1, 1942): three–12.
  • "Unity through Diversity: A Baháʼí Principle". The Baháʼí World: A Biennial International Tape, Vol. IV, 1930–1932. Wilmette: Baháʼí Publishing Trust, 1989 [1933]. Reprinted in Locke 1989, 133–138. Note: Leonard Harris' reference (Locke 1989, 133 northward.) should be amended to read, Volume 4, 1930–1932 (not "V, 1932–1934").
  • "Lessons in World Crisis". The Baháʼí Earth: A Biennial International Record, Vol. IX, 1940–1944. Wilmette: Baháʼí Publishing Trust, 1945. Reprint, Wilmette: Baháʼí Publishing Trust, 1980 [1945].
  • "The Orientation of Hope". The Baháʼí World: A Biennial International Record, Vol. Five, 1932–1934. Wilmette: Baháʼí Publishing Trust, 1936. Reprint in Locke 1989, 129–132. Annotation: Leonard Harris' reference (Locke 1989, 129 n.) should exist amended to read, "Book V, 1932–1934" (not "Volume 4, 1930–1932").
  • "A Baháʼí Inter-Racial Conference". The Baháʼí Magazine (Star of the West), 18.10 (Jan 1928): 315–xvi.
  • "Educator and Publicist", Star of the West 22.eight (Nov 1931), 254–55. Obituary of George William Cook [Baha'i], 1855–1931.
  • "Impressions of Haifa". [Appreciation of Baha'i leader, Shoghi Effendi, whom Locke met during his commencement of two Baha'i pilgrimages to Haifa, Palestine (at present State of israel)]. Star of the West 15.i (1924): 13–14; Alaine [sic] Locke, "Impressions of Haifa", in Baháʼí Year Volume, Vol. I, April 1925 – April 1926, comp. National Spiritual Assembly of the Baháʼís of the Us and Canada (New York: Baháʼí Publishing Committee, 1926), 81, 83; Alaine [sic] Locke, "Impressions of Haifa", in The Baháʼí World: A Biennial International Record, Vol. II, April 1926 – April 1928, comp. National Spiritual Assembly of the Baháʼís of the United States and Canada (New York: Baháʼí Publishing Committee, 1928; reprint, Wilmette: Baháʼí Publishing Trust, 1980), 125, 127; Alain Locke, "Impressions of Haifa", in The Baháʼí World: A Biennial International Record, Vol. III, April 1928 – April 1930, comp. National Spiritual Assembly of the Baháʼís of the U.s. and Canada (New York: Baháʼí Publishing Committee, 1930; reprint, Wilmette: Baháʼí Publishing Trust, 1980), 280, 282.
  • "Minorities and the Social Heed". Progressive Education 12 (March 1935): 141–50.
  • The High Price of Prejudice. Forum 78 (December 1927).
  • The Negro Poets of the United States. Anthology of Mag Verse 1926 and Yearbook of American Poetry. Sesquicentennial edition. Ed. William S. Braithwaite. Boston: B.J. Brimmer, 1926, pp. 143–151.
  • The Critical Temper of Alain Locke: A Pick of His Essays on Fine art and Culture. Edited by Jeffrey C. Stewart. New York and London: Garland, 1983, pp. 43–45.
  • Plays of Negro Life: A Source-Book of Native American Drama. Alain Locke and Montgomery Davis (eds). New York and Evanston: Harper and Row, 1927. "Decorations and Illustrations by Aaron Douglas".
  • "Impressions of Luxor". The Howard Alumnus 2.4 (May 1924): 74–78.

Posthumous works [edit]

Alain Locke'due south previously unpublished, posthumous works include:

Locke, Alain. "The Moon Maiden" and "Alain Locke in His Own Words: Three Essays". World Order 36.three (2005): 37–48. Edited, introduced and annotated past Christopher Buck and Betty J. Fisher.

Four previously unpublished works by Alain Locke:

  • "The Moon Maiden" (37) [a dearest poem for a white woman who left him];
  • "The Gospel for the Twentieth Century" (39–42);
  • "Peace between Black and White in the United States" (42–45);
  • "Five Phases of Democracy" (45–48).

Locke, Alain. "Alain Locke: Four Talks Redefining Commonwealth, Pedagogy, and World Citizenship". Edited, introduced and annotated by Christopher Buck and Betty J. Fisher. Earth Gild 38.3 (2006/2007): 21–41.

Four previously unpublished speeches/essays by Alain Locke:

  • "The Preservation of the Autonomous Ideal" (1938 or 1939);
  • "Stretching Our Social Mind" (1944);
  • "On Becoming World Citizens" (1946);
  • "Artistic Democracy" (1946 or 1947).

Run across as well [edit]

  • Harlem Renaissance
  • American philosophy
  • Listing of American philosophers
  • Leonard Harris
  • Jeffrey C. Stewart
  • The New Negro: The Life of Alain Locke

Further reading [edit]

  • Adamson, Peter and Jeffers, Chike. Freedom through Art: Alain Locke, History of Africana Philosophy Podcast, Episode 78, thirteen June 2021.
  • Akam, Everett. "Just One African American on the Electric current Rhodes Scholarship List". The Journal of Blacks in Higher Education 30:1 (2000): 58–59.
  • Buck, Christopher. Alain Locke: Faith and Philosophy. Los Angeles: Kalimat Press, 2005.[37]
  • Buck, Christopher. "Alain Locke: Race Leader, Social Philosopher, Baháʼí Pluralist". World Order 36.3 (2005): seven–36.[38]
  • Buck, Christopher. "Alain Locke in His Ain Words: Three Essays". Earth Order 36.3 (2005): 37–48.[38]
  • Buck, Christopher. "Alain Locke". American Writers: A Drove of Literary Biographies. Supplement Xiv. Edited by Jay Parini. Farmington Hills, Michigan: Scribner'due south Reference/The Gale Group, 2004. 195–219.[39]
  • Buck, Christopher and Betty J. Fisher. "Alain Locke: Iv Talks Redefining Republic, Education, and Earth Citizenship. Edited and introduced past Christopher Buck and Betty J. Fisher. Globe Club 38.3 (2006/2007): 21–41.[40]
  • Cadet, Christopher. "Rare Film Clip of Alain Locke in Washington, D.C. (1937)"[41]
  • Cadet, Christopher. "Rare Film Prune of Alain Locke at Howard University (1937)"[42]
  • Buck, Christopher. "Rare Pic Clip of Alain Locke at Harmon Art Exhibit (1933)"[43]
  • Cadet, Christopher. "Alain Locke: 'Race Amity' and the Baháʼí Religion". Alain Locke Centenary Program. Clan of American Rhodes Scholars. Howard University, Washington DC (September 24, 2007).[44]
  • Butcher, Margaret J. The Negro in American Culture: Based on Materials Left by Alain Locke, Knopf, 1956.
  • Cain, Rudolph A. "Alain Leroy Locke: Crusader and Advocate for the Education of African American Adults". The Journal of Negro Education 64:1 (1995): 87–99.
  • Charles, John C. "What Was Africa to Him? Alain Locke, Cultural Nationalism, and the Rhetoric of Empire during the New Negro Renaissance." in Tarver, Australia and Barnes, Paula C. eds. New Voices on the Harlem Renaissance: Essays on Race, Gender, and Literary Discourse. Madison, NJ: Fairleigh Dickinson UP, 2005.
  • Crane, Clare Bloodgood. Alain Locke and the Negro Renaissance (thesis), University of California, San Diego, 1971.
  • Du Bois, West. E. B. "The Younger Literary Motion". Crisis 28 (February 1924), pp. 161–163.
  • Eze, Chielozona. The Dilemma of Indigenous Identity: Alain Locke's Vision of Transcultural Societies. Lewiston, New York: Edwin Mellen Press, 2005.
  • Harris, 50. and Charles Molesworth. Alain Locke: Biography of a Philosopher. Chicago: University of Chicago Printing, 2008.
  • Harris, Leonard, ed. The Philosophy of Alain Locke: Harlem Renaissance and Beyond. Philadelphia: Temple Academy Printing, 1989.
  • Harris, Leonard, ed. The Critical Pragmatism of Alain Locke: A Reader on Value Theory, Aesthetics, Community, Culture, Race, and Education. Lanham, Maryland: Rowman & Littlefield, 1999.
  • Holmes, Eugene C. "Alain Leroy Locke: A Sketch". The Phylon Quarterly 20:1 (1994): 82–89.
  • Linnemann, Russell J., ed. Alain Locke: Reflections on a Modern Renaissance Man. Baton Rouge: Louisiana State University Printing, 1982.
  • Donald Markwell, "Instincts to Lead": On Leadership, Peace, and Education, Connor Court.[45]
  • Maus, Derek C. Entry on Alain Locke in Advocates and Activists Between the Wars, edited past David G. Izzo. West Cornwall, CT: Locust Hill Press, 2003.
  • Molesworth, Charles, ed. The Collected Works of Alain Locke. Oxford Academy Printing, 2012. With an introduction by Henry Louis Gates, Jr.
  • Ostrom, Hans. "Alain Locke," in Hans Ostrom and J. David Macey (eds), The Greenwood Encyclopedia of African American Literature, Westport, CT: Greenwood Publishers, 2005. Volume III, 988–989.
  • Posnock, Ross. "Blackness Is Bright",[46] =The New Commonwealth, April 15, 2009
  • Sellers, Frances Stead. "The lx-year journey of the ashes of Alain Locke, begetter of the Harlem Renaissance", The Washington Post, September 12, 2014.[47]
  • Stewart, Jeffrey C., ed. The Critical Temper of Alain Locke. Garland, 1983.
  • Stewart, Jeffrey C. "Alain Leroy Locke at Oxford: The First African-American Rhodes Scholar". The Journal of Blacks in College Didactics 31:ane (2001): 112–117.
  • Stewart, Jeffrey C. "The New Negro: The Life of Alain Locke." Oxford University Press, 2018
  • Washington, Johnny. Alain Locke and Philosophy: A Quest for Cultural Pluralism. Westport, Connecticut: Greenwood Printing, 1986.
  • Washington, Johnny. A Journeying into the Philosophy of Alain Locke. Westport, Connecticut: Greenwood Printing, 1994.
  • Zoeller, Jack. "Alain Locke at Oxford: Race and the Rhodes Scholarships," The American Oxonian, Vol. XCIV, No. 2 (Spring 2007).[12]
  • Africa Inside [48]
  • The Negro and His Music: Negro Art: By and Nowadays. New York: Arno Press, 1969.

References [edit]

  1. ^ Stewart, Jeffrey C. (2018). The New Negro: The Life of Alain Locke. Oxford Academy Press. p. 15. ISBN978-0195089578.
  2. ^ a b Kirsch, Adam (March–April 2018). "Fine art and Activism: Rediscovering Alain Locke and the project of blackness cocky-realization". Harvard Magazine . Retrieved March 6, 2020. review of Jeffrey C. Stewart, The New Negro: The Life of Alain Locke (Oxford Academy Printing, 2018)
  3. ^ Cone, James H. (2000). Risks of Organized religion: The Emergence of a Blackness Theology of Liberation, 1968–1998. Beacon Press. p. 152. ISBN9780807009512.
  4. ^ a b Note: Locke always gave his year of nativity as "1886", and many sources give 1886. He was, however, born in 1885. A note past Locke in the Alain Locke Papers (archived at Howard University), discovered past Christopher Buck, says why Locke represented the year of his birth as 1886 rather than 1885: "In the Alain Locke Papers, there is a notation in Locke'south handwriting that reads: 'Alain Leroy Locke[:] Alan registered equally Arthur (white Phila Vital Statistics owing prejudice of Quaker doctor Isaac Smedley to answering question of race. [B]orn thirteen And then. 19th Street, Philadelphia, Pa. Sunday betwixt 10 and 11 A.M. September 13, 1885. Called Roy as a child[.] Alain from 16 on. [illegible] Showtime built-in son. 2nd brother born 1889—lived ii months. Named Arthur first selected for me.' ... As to why he represented his year of nascence as 1886 rather than 1885, Locke may have wanted to avoid the embarrassment of having futurity biographers detect that he was registered as white on his birth certificate." Cadet, Christopher. Alain Locke – Faith and Philosophy," Studies in Bábí and Baháʼí Religions, Vol 18, Anthony A. Lee Full general Editor, pp. 11–12. ISBN 978-1-890688-38-vii
  5. ^ Stewart, p. xvi.
  6. ^ Gates, Lacey. Biography: Alain Leroy Locke Archived September 1, 2006, at the Wayback Automobile, Pennsylvania Land University Centre for the Book. Retrieved October 10, 2008.
  7. ^ a b c d Christopher Buck (2005). Lee, Anthony A. (ed.). Alain Locke: Organized religion and Philosophy. Studies in Bábí and Baháʼí Religions. Vol. 18. Kalimat Printing. pp. 64, 198. ISBN978-i-890688-38-7.
  8. ^ a b c d e f g Sellers, Frances Stead (September 12, 2014). "The lx-twelvemonth journeying of the ashes of Alain Locke, male parent of the Harlem Renaissance". Washington Post Mag . Retrieved September 12, 2014.
  9. ^ "How They Lived". Making History . Retrieved September 2, 2020.
  10. ^ Locke, as quoted from Donald Markwell (2013), "Instincts to Lead": On Leadership, Peace, and Education, Connor Courtroom. Also from rhodesscholarshiptrust.com Archived September 14, 2014, at the Wayback Machine
  11. ^ Jack Zoeller, "Alain Locke at Oxford: Race and the Rhodes Scholarships," The American Oxonian, Vol. XCIV, No. ii (Jump 2007).
  12. ^ a b "Presentation on Alain Locke (Pennsylvania & Hertford 1907) by Jack Zoeller (New York & Univ '72)". The Clan of American Rhodes Scholars.
  13. ^ "Alain Leroy Locke Bibliography". Howard University Library System. 1998. Archived from the original on August 20, 2014. Retrieved September 14, 2014.
  14. ^ a b Salley, Columbus (1999). The Black 100: A Ranking of the Near Influential African-Americans, Past and Present. Citadel Press. p. 137. ISBN9780806520483.
  15. ^ a b Carter, Jacoby Adeshei (2012). "Alain LeRoy Locke". Stanford Encyclopedia of Philosophy . Retrieved August 21, 2020.
  16. ^ Nunes, Zita Cristina (Nov twenty, 2018). "Cataloging Black Knowledge: How Dorothy Porter Assembled and Organized a Premier Africana Inquiry Collection". Perspectives on History . Retrieved November 24, 2018.
  17. ^ Appel, JM. St. James Encyclopedia of Popular Culture, May 2, 2009. Locke biography
  18. ^ Schaefer, Richard T (2008). Encyclopedia of Race, Ethnicity, and Society, Volume 1. Sage Reference. p. 1296. ISBN9781412926942.
  19. ^ Carter, Jacoby Adeshei (2012), "Alain LeRoy Locke", in Zalta, Edward N. (ed.), The Stanford Encyclopedia of Philosophy (Summer 2012 ed.), Metaphysics Enquiry Lab, Stanford Academy, retrieved April 1, 2021
  20. ^ a b c DuBois Shaw (2012). "Creating a New Negro Art in America". Transition (108): 75–87. doi:10.2979/transition.108.75. ISSN 0041-1191.
  21. ^ a b Locke, Alain (1940). The Negro in Art. New York: Hacker Art Books Inc.
  22. ^ "Alain Locke's Advocacy of the Baha'i Organized religion". July xx, 2021. Retrieved March 8, 2022.
  23. ^ a b c d Buck, Christopher (2005). Alain Locke: Religion and Philosophy. Los Angeles: Kalimat Press. p. 64.
  24. ^ Christopher Buck (December 4, 2018). "The Baháʼí "Pupil of the Eye" Metaphor; Promoting Ideal Race Relations in Jim Crow America". In Loni Bramson (ed.). The Baháʼí Religion and African American History: Creating Racial and Religious Diversity. Lexington Books. pp. xx–21. ISBN978-i-4985-7003-nine. OCLC 1084418420.
  25. ^ Clark, Phillip (October 6, 2008). "Subconscious History: Alain Locke is the Central (Part Two)". The New Gay . Retrieved September 12, 2014.
  26. ^ a b "A.L. Locke, Howard U. Professor, 67". The Washington Post. June xi, 1954. p. 22.
  27. ^ "Dr. Alain Locke, Teacher, Author". The New York Times. June 10, 1954. p. 31.
  28. ^ Boyd, Herb (August 22, 2019). "Dr. Margaret Just Butcher, Educator and Political Activist". Amsterdam News. p. 1. Archived from the original on February 14, 2020. Retrieved Feb 14, 2020.
  29. ^ Boyd, Herb (August 22, 2019). "Dr. Margaret Just Butcher, Educator and Political Activist". Amsterdam News. p. ii. Archived from the original on February 14, 2020. Retrieved February sixteen, 2020.
  30. ^ Winslow, Henry F. (December 1956). "Mosaic Vision". The Crunch. 63 (10): 633–634.
  31. ^ Campus Tours Archived March 4, 2016, at the Wayback Auto, Howard University, Alain Locke Hall
  32. ^ Roberts, Kim; Vera, Dan. "Alain Locke". DC Writers' Homes. Washington, DC: Poetry Mutual. Archived from the original on Baronial 28, 2018. Retrieved February 6, 2018.
  33. ^ Asante, Molefi Kete (2002). 100 Greatest African Americans: A Biographical Encyclopedia. Amherst, New York. Prometheus Books. ISBN 1-57392-963-8.
  34. ^ "2019 Pulitzer Prize Winners". www.pulitzer.org.
  35. ^ Ann Olivarius, "Rhodes must fall, but who should stand in his identify?," The Financial Times, 15 June 2020.
  36. ^ "The Survey Graphic Harlem Number". Archived from the original on March thirteen, 2009. Retrieved May 26, 2010.
  37. ^ Cadet, Christopher (April 30, 2009). Religious Myths and Visions of America: How Minority Faiths Redefined America'southward Globe Part. Praeger – via Amazon.
  38. ^ a b "Archived copy" (PDF). Archived from the original (PDF) on January 5, 2009. Retrieved January v, 2009. {{cite web}}: CS1 maint: archived re-create equally title (link)
  39. ^ "Archived copy" (PDF). Archived from the original (PDF) on January 5, 2009. Retrieved January v, 2009. {{cite web}}: CS1 maint: archived copy as title (link)
  40. ^ "Alain Locke: Iv Talks Redefining Democracy, Education, and World Citizenship" (PDF). Archived from the original (PDF) on July eight, 2011. Retrieved July 8, 2011.
  41. ^ "Archived re-create". Archived from the original on July 8, 2011. Retrieved July eight, 2011. {{cite web}}: CS1 maint: archived copy equally championship (link)
  42. ^ "Archived copy". Archived from the original on July 8, 2011. Retrieved July eight, 2011. {{cite web}}: CS1 maint: archived re-create equally championship (link)
  43. ^ "Archived copy". Archived from the original on July 8, 2011. Retrieved July 8, 2011. {{cite web}}: CS1 maint: archived copy as championship (link)
  44. ^ "Archived copy" (PDF). Archived from the original (PDF) on January 5, 2009. Retrieved Jan five, 2009. {{cite spider web}}: CS1 maint: archived re-create as championship (link)
  45. ^ "Speech by the Warden of Rhodes Firm, Oxford, Dr Donald Markwell, at the Departure Dejeuner for the 2010 US, Bermuda, and Caribbean Rhodes Scholars" (PDF). September 29, 2010. Archived from the original (PDF) on September 14, 2014. Retrieved September 14, 2014.
  46. ^ http://www.tnr.com/booksarts/story.html?id=e9d5f5c3-16b0-4506-ac08-2911400f4ad4 [ dead link ]
  47. ^ Sellers, Frances Stead (September 11, 2014). "The lx-year journeying of the ashes of Alain Locke, male parent of the Harlem Renaissance". Washington Mail service.com.
  48. ^ "Alain Locke". africawithin.com. Archived from the original on February five, 2012. Retrieved October 22, 2008.

External links [edit]

hummelevir2000.blogspot.com

Source: https://en.wikipedia.org/wiki/Alain_LeRoy_Locke

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