Alain LeRoy Locke was born on Sept. 13, 1886, in Philadelphia PA. He was an American educator, writer, and
philosopher, who is best remembered as a leader and chief interpreter of the Harlem Renaissance.
A humanist who was intensely concerned with aesthetics, Locke termed his philosophy
"cultural pluralism" and emphasized the necessity of determining values to guide
human conduct and interrelationships. Chief among these values was respect for the
uniqueness of each personality, which can develop fully and remain unique only within a
democratic ethos. Alain Locke passed away on June 9, 1954, in New York City."
The
Works of Alain Locke (The Collected Black Writing Series)
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Amazon
Edited by Charles Molesworth, Foreword by
Henry Louis Gates, Jr.
Hardcover: 592 pages
Publisher: Oxford University Press, USA (February 29, 2012)
Language: English
ISBN-10: 0199795045
ISBN-13: 978-0199795048
Read the introduction from this importnt volume
This book features a comprehensive collection of essays by Alain Locke
(1885-1954), the most formidable African American public intellectual of his
generation. It is by far the largest collection of his brilliant essays,
gathered from a career that spanned forty years. The range of the work
covers an impressively broad field of subjects: philosophy, literary
criticism, art and music criticism, value theory, race, politics, and
multiculturalism. His inquisitive mind, his refined taste and his pragmatic
temperament brought him renown as the "godfather" of the Harlem Renaissance.
But his contributions to many fields extended well beyond that remarkable
period, to the very beginning of the civil rights movement. Locke's standing
among today's readers will be secured through this presentation of his
skillful writing and impressive thought. By virtue of his learning and his
commitment to intellectual excellence, Locke can now be seen in the sweep of
American culture. Here he can take his rightful place, as the leading
African American thinker between W. E. B. Du Bois and Martin Luther King,
Jr.
Here, Charles Molesworth gathers Locke's writings to showcase his
achievements as a whole, both as a civil rights pioneer and as a writer of
significant gifts. With a foreword by Henry Louis Gates, Jr., this
collection provides a definitive resource on the works of a towering figure
in African American thought.
About the Author
Charles Molesworth is the coauthor, with Leonard Harris, of Alain
L. Locke: The Biography of a Philosopher.
Alain
L. Locke: The Biography of a Philosopher
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Amazon
by Leonard Harris, Charles Molesworth
Hardcover: 448 pages
Publisher: University Of Chicago Press; 1 edition (December 15, 2008)
Language: English
ISBN-10: 0226317765
ISBN-13: 978-0226317762
Product Dimensions: 9.1 x 6.2 x 1.3 inches
Alain L. Locke (1886-1954), in his famous 1925 anthology The New Negro [see below], declared that 'the pulse of the Negro world has begun to beat in Harlem.' Often called the father of the Harlem Renaissance, Locke had his finger directly on that pulse, promoting, influencing, and sparring with such figures as Langston Hughes, Zora Neale Hurston, Jacob Lawrence, Richmond Barth', William Grant Still, Booker T. Washington, W. E. B. Du Bois, Ralph Bunche, and John Dewey. The long-awaited first biography of this extraordinarily gifted philosopher and writer, Alain L. Locke narrates the untold story of his profound impact on twentieth-century America's cultural and intellectual life. Leonard Harris and Charles Molesworth trace this story through Locke's Philadelphia upbringing, his undergraduate years at Harvard'where William James helped spark his influential engagement with pragmatism'and his tenure as the first African American Rhodes Scholar. The heart of their narrative illuminates Locke's heady years in 1920s New York City and his forty-year career at Howard University, where he helped spearhead the adult education movement of the 1930s and wrote on topics ranging from the philosophy of value to the theory of democracy. Harris and Molesworth show that throughout this illustrious career'despite a formal manner that many observers interpreted as elitist or distant'Locke remained a warm and effective teacher and mentor, as well as a fierce champion of literature and art as means of breaking down barriers between communities. The multifaceted portrait that emerges from this engaging account effectively reclaims Locke's rightful place in the pantheon of America's most important minds.
Harlem
By ALAIN LeRoy LOCKE
(1886 - 1954)
If we were to offer a symbol of what Harlem has come to mean in the short span of twenty years it would be another statue of liberty on the landward side of New York. It stands for a folk-movement which in human significance can be compared only with the pushing back of the western frontier in the first half of the last century, or the waves of immigration which have swept in from overseas in the last half. Numerically far smaller than either of these movements, the volume of migration is such none the less that Harlem has become the greatest Negro community the world has known--without counterpart in the South or in Africa. But beyond this, Harlem represents the Negro's latest thrust towards Democracy.
|
by Alain Locke (Editor), Arnold Rampersad (Introduction) An interpretative anthology
that acted as a manifesto for the Harlem Renaissance defines the
artistic and social goals of the New Negro Movement of the
1920s. |
The special significance that today stamps it as the sign and center
of the renaissance of a people lies, however, layers deep under the Harlem that many know
but few have begun to understand. Physically Harlem is little more than a note of sharper
color in the kaleidoscope of New York. The metropolis pays little heed to the shifting
crystallizations of its own heterogeneous millions. Never having experienced permanence,
it has watched, without emotion or even curiosity, Irish, Jew, Italian, Negro, a score of
other races drift in and out of the same colorless tenements.
So Harlem has come into being and grasped its destiny with little heed from New York. And
to the herded thousands who shoot beneath it twice a day on the subway, or the
comparatively few whose daily travel takes them within sight of its fringes or down its
main arteries, it is a black belt and nothing more. The pattern of delicatessen store and
cigar shop and restaurant and undertaker's shop which repeats itself a thousand times on
each of New York's long avenues is unbroken through Harlem. Its apartments, churches and
storefronts antedated the Negroes and, for all New York knows, may outlast them there. For
most of New York, Harlem is merely a rough rectangle of common-place city blocks, lying
between and to east and west of Lenox and Seventh Avenues, stretching nearly a mile north
and south--and unaccountably full of Negroes.
Another Harlem is savored by the few--a Harlem of racy music and racier dancing, of
cabarets famous or notorious according to their kind, of amusement in which abandon and
sophistication are cheek by jowl--a Harlem which draws the connoisseur in diversion as
well as the undiscriminating sightseer. This Harlem is the fertile source of the
"shuffling " and "rollin'" and "runnin' wild" revues that
establish themselves season after season in "downtown" theaters. It is part of
the exotic fringe of the metropolis.
Beneath this lies again the Harlem of the newspapers--a Harlem of monster parades and
political flummery, a Harlem swept by revolutionary oratory or draped about the mysterious
figures of Negro "millionaires," a Harlem pre-occupied with naive adjustments to
a white world--a Harlem, in short, grotesque with the distortions of journalism.
YET in final analysis, Harlem is neither slum, ghetto, resort or colony, though it is in
part all of them. It is--or promises at least to be--a race capital. Europe seething in a
dozen centers with emergent nationalities, Palestine full of a renascent Judaism--these
are no more alive with the spirit of a racial awakening than Harlem; culturally and
spiritually it focuses a people. Negro life is not only founding new centers, but finding
a new soul. The tide of Negro migration, northward and city-ward, is not to be fully
explained as a blind flood started by the demands of war industry coupled with the
shutting off of foreign migration, or by the pressure of poor crops coupled with increased
social terrorism in certain sections of the South and Southwest. Neither labor demand, the
boll-weevil nor the Ku Klux Klan is a basic factor, however contributory any or all of
them may have been. The wash and rush of this human tide on the beach line of the northern
city centers is to be explained primarily in terms of a new vision of opportunity, of
social and economic freedom of a spirit to seize, even in the face of an extortionate and
heavy toll, a chance for the improvement of conditions. With each successive wave of it,
the movement of the Negro migrant becomes more and more like that of the European waves at
their crests, a mass movement toward the larger and the more democratic chance--in the
Negro's case a deliberate flight not only from countryside to city, but from medieaval
America to modern.
The secret lies close to what distinguishes Harlem from the ghettos with which it is
sometimes compared. The ghetto picture is that of a slowly dissolving mass, bound by ties
of custom and culture and association, in the midst of a freer and more varied society.
From the racial standpoint, our Harlems are themselves crucibles. Here in Manhattan is not
merely the largest Negro community in the world, but the first concentration in history of
so many diverse elements of Negro life. It has attracted the African, the West Indian, the
Negro American; has brought together the Negro of the North and the Negro of the South;
the man from the city and the man from the town and village; the peasant, the student, the
business man, the professional man, artist, poet, musician, adventurer and worker,
preacher and criminal, exploiter and social outcast. Each group has come with its own
separate motives and for its own special ends, but their greatest experience has been the
finding of one another. Proscription and prejudice have thrown these dissimilar elements
into a common area of contact and interaction. Within this area, race sympathy and unity
have determined a further fusing of sentiment and experience. So what began in terms of
segregation becomes more anymore, as its elements mix and react, the laboratory of a great
race-welding. Hitherto, it must be admitted that American Negroes have been a race more in
name than in fact, or to be exact, more in sentiment than in experience. The chief bond
between them has been that of a common condition rather than a common consciousness; a
problem in common rather than a life in common. In Harlem, Negro life is seizing upon its
first chances for group expression and self-determination. That is why our comparison is
taken with those nascent centers of folk-expression and self-determination which are
playing a creative part in the world today. Without pretense to their political
significance, Harlem has the same role to play for the New Negro as Dublin has had for the
New Ireland or Prague for the New Czechoslovakia.
It is true the formidable centers of our race life, educational, industrial, financial,
are not in Harlem, yet here, nevertheless, are the forces that make a group known and felt
in the world. The reformers, the fighting advocates, the inner spokesmen, the poets,
artists and social prophets are here, and pouring in toward them are the fluid ambitious
youth and pressing in upon them the migrant masses. The professional observers, and the
enveloping communities as well, are conscious of the physics of this stir and movement, of
the cruder and more obvious facts of a ferment and a migration. But they are as yet
largely unaware of the psychology of it, of the galvanising shocks and reactions, which
mark the social awakening and internal reorganization which are making a race out of its
own disunited elements.
A railroad ticket and a suitcase, like a Bagdad carpet, transport the Negro peasant from
the cotton-field and farm to the heart of the most complex urban civilization. Here in the
mass, he must and does survive a jump of two generations in social economy and of a
century and more in civilisation. Meanwhile the Negro poet, student, artist, thinker, by
the very move that normally would take him off at a tangent from the masses, finds himself
in their midst, in a situation concentrating the racial side of his experience and
heightening his race-consciousness. These moving, half-awakened newcomers provide an
exceptional seed-bed for the germinating contacts of the enlightened minority. And that is
why statistics are out of joint with fact in Harlem, and will be for a generation or so.
HARLEM, I grant you, isn't typical--but it is significant, it is prophetic. No sane
observer, however sympathetic to the new trend, would contend that the great masses are
articulate as yet, but they stir, they move, they are more than physically restless. The
challenge of the new intellectuals among them is clear enough--the "race
radicals" and realists who have broken with the old epoch of philanthropic guidance,
sentimental appeal and protest. But are we after all only reading into the stirrings
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