Alain LeRoy Locke

Alain Leroy Locke (September 13, 1885 – June 9, 1954) was an American writer, philosopher, educator, and patron of the arts. Distinguished as the first African-American Rhodes Scholar in 1907, Locke was the philosophical architect —the acknowledged "Dean"— of the Harlem Renaissance.[2] As a result, popular listings of influential African Americans have repeatedly included him. 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, but W. E. B. Du Bois and Alain Locke came through the universe."[3]

Alain LeRoy Locke
Locke circa 1946
BornArthur Leroy Locke[1]
(1885-09-13)September 13, 1885
Philadelphia, Pennsylvania
DiedJune 9, 1954(1954-06-09) (aged 68)
New York City, New York
Resting placeCongressional Cemetery
OccupationWriter, philosopher, educator, and patron of the arts
LanguageEnglish
NationalityAmerican
EducationCentral High School (Philadelphia)
Harvard University
Hertford College, Oxford
Humboldt University of Berlin
Official nameAlain Leroy Locke (1886-1954)
TypeCity
CriteriaAfrican American, Education, Professions & Vocations, Writers
Designated1991
Location2221 S 5th St., Philadelphia
39.92065°N 75.15545°W / 39.92065; -75.15545

Early life and education
Alain LeRoy Locke, c.1907

Alain Locke was born in Philadelphia, Pennsylvania, on September 13, 1885[4] to Pliny Ishmael Locke (1850–1892) and Mary Hawkins Locke (1853–1922), both descended from prominent families of free blacks. He was their only child. His father was the first black employee of the U.S. Postal Service, and his paternal grandfather taught at Philadelphia's Institute for Colored Youth. His mother's grandfather, Charles Shorter, was a hero in the War of 1812.[2][5] His mother Mary was a teacher and incited her son's passion for education and literature. In 1902, Locke graduated from Central High School in Philadelphia, second in his class. He also attended Philadelphia School of Pedagogy.[6]

In 1907, Locke graduated from Harvard University with degrees in English and philosophy, and was honored as a member of the Phi Beta Kappa Society and recipient of the Bowdoin prize.[7] After graduation, he was the first African-American selected as a Rhodes Scholar (and the last to be selected until 1960). At that time, Rhodes selectors did not meet candidates in person, but there is evidence that at least some selectors knew he was African-American.[8] On arriving at Oxford, Locke was denied admission to several colleges, and several Rhodes Scholars from the American South refused to live in the same college or attend events with Locke.[7][8] He was finally admitted to Hertford College, where he studied literature, philosophy, Greek, and Latin, from 1907–1910. In 1910, he attended the University 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 education, and to continue subsequently the Rhodes mission [of international understanding] throughout life and in his own country. If once more it should prove impossible for nations to understand one another as nations, then, as Goethe said, they must learn to tolerate each other as individuals".[9][10][11]

Teaching and scholarship

Locke received an assistant professorship in English at Howard University in 1912.[12] While at Howard, he became a member of Phi Beta Sigma fraternity.

Locke returned to Harvard in 1916 to work on his doctoral dissertation, The Problem of Classification in the Theory of Value. In his thesis, he discusses the causes of opinions and social biases, and that these are not objectively true or false, 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, leading to his dismissal in 1925.[13] After being reinstated in 1928, Locke remained at Howard until his retirement in 1953. Locke Hall, on the Howard campus, is named after him.

Locke promoted African-American artists, writers, and musicians, encouraging them to look to Africa as an inspiration for their works. He encouraged them to depict African and African-American subjects, and to draw on their history for subject material. The library resources built up by Dorothy B. Porter to support these studies included materials acquired from his travels and contacts.[14]

The Harlem Renaissance and the "New Negro"

Locke was the guest editor of the March 1925 issue of the periodical Survey Graphic titled "Harlem, Mecca of the New Negro", a special on Harlem and the Harlem Renaissance, which helped educate white readers about its flourishing culture.[15] In December of that year, he expanded the issue into The New Negro, a collection of writings by African Americans, which would become one of his best known works. A landmark in black literature (later acclaimed as the "first national book" of African America),[16] it was an instant success. Locke contributed five essays: the "Foreword", "The New Negro", "Negro Youth Speaks", "The Negro Spirituals", and "The Legacy of Ancestral Arts".

Locke's philosophy of the New Negro was grounded in the concept of race-building. Its most important component is overall awareness of the potential black equality; no longer would blacks allow themselves to adjust themselves 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, Locke's philosophical idea of The New Negro allowed for fair treatment. Because this was an idea and not a law, its power was held in the people. If they wanted this idea to flourish, they were the ones who would need to "enforce" it through their actions and overall points of view.

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

Religious beliefs
Painting by Betsy Graves Reyneau

Locke sustained his religious relationship to Christianity in the public eye and rarely openly supported his affiliation to the Baháʼí movement.[17] Locke was a member of the Baháʼí Faith and declared his belief in Baháʼu'lláh in 1918. Due to the lack of an official enrollment system for the Baháʼí movement, the date in which Locke converted to Baháʼí faith is unverified.[18] However, the National Baháʼí Archives discovered a "Baháʼí Historical Record" card that Locke completed in 1935 at the inquiry of a Baháʼí census from the National Spiritual Assembly.[18] He was one of seven African American individuals from the Washington D.C. Baháʼí movement to complete the card.[18] On the card, Locke wrote the year 1918 as the year he was accepted into the Baháʼí religion, and wrote Washington D.C. as the place he was accepted.[18] It was common to write to ʻAbdu'l-Bahá to declare one's new faith, and Locke received a letter, or "tablet", from ʻAbdu'l-Bahá in return. When ʻAbdu'l-Bahá died in 1921, Locke enjoyed a close 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 dear souls are as rare as diamond."[7] He is thus among a list of some 40 known African Americans to join the religion during the ministry of ʻAbdu'l-Bahá which ended in later 1921.[19]

Sexual orientation

Locke was homosexual, and may have encouraged and supported other gay African-Americans who were part of the Harlem Renaissance.[20] However, he was not fully public in his orientation[8] and referred to it as his point of "vulnerable/invulnerability",[7] taken to mean an area of risk and strength in his view.[7]

Death, influence and legacy

After his retirement from Howard University in 1953, Locke moved to New York City.[21] He suffered from heart disease,[21] and after a six-week illness, he died at Mount Sinai Hospital on June 9, 1954.[22] During his illness, he was cared for by his friend and mentee, Margaret Just Butcher.[23][24] Butcher used notes from Locke's unfinished work to write The Negro in American Culture (1956).[25]

Journey of ashes

Locke was cremated, and his remains turned over to Dr. Arthur Fauset, an anthropologist who was a major figure in the Harlem Renaissance, as well as Locke's close friend and executor of his estate. Fauset died in 1983, and the remains were given to his friend, Reverend Sadie Mitchell, who ministered at African Episcopal Church 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 Washington, D.C. The ashes then resided at Howard University's Moorland–Spingarn Research Center until 2007. Concerned that the human remains were not properly cared for, the ashes were given to Howard University's W. Montague Cobb Research Laboratory, which had extensive experience handling human remains. Locke's ashes, which were stored in a plain paper bag in a simple round metal container, were transferred to a more appropriate small funerary urn and locked in a safe.[8]

Howard University officials initially considered having Locke's ashes buried in a niche at Locke Hall on the Howard campus, similar to the way that Langston Hughes' ashes were interred at the Schomburg Center for Research in Black Culture in New York City in 1991. But Kurt Schmoke, the university's legal counsel, was concerned about setting a precedent that might lead to other burials at the university. After an investigation revealed no legal problems to the plan, university officials decided to bury the remains off-site. At first, thought was given to burying Locke beside his mother, Mary Hawkins Locke. But Howard officials quickly discovered a problem: She had been interred at Columbian Harmony Cemetery in Washington, D.C., but that cemetery closed in 1959 and her remains transferred to National Harmony Memorial Park—which failed to keep track of them. (She was buried in a mass grave along with 37,000 other unclaimed remains from Columbian Harmony.)[8]

Howard University eventually decided to bury Alain Locke's remains at historic Congressional Cemetery, and African American Rhodes Scholars raised $8,000 to purchase a burial plot there. Locke was interred at Congressional Cemetery on September 13, 2014. His tombstone reads:

1885–1954

Herald of the Harlem Renaissance

Exponent of Cultural Pluralism

On the back of the headstone is a nine-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 four symbols is an Art Deco representation of an African woman's face set against the rays of the sun. This image is a simplified version of the bookplate that Harlem Renaissance painter Aaron Douglas designed for Locke. Below the bookplate image are the words "Teneo te, Africa" ("I hold you, my Africa").[8]

Influence and legacy

In 2002, scholar Molefi Kete Asante listed Locke on his list of 100 Greatest African Americans.[26] Similarly, Columbus Salley's book The Black 100 named Locke as the 36th most influential African-American.[13]

Ossie Davis, one of Locke's philosophy students, said Locke launched his career. Locke told Davis to go to Harlem if he really wanted to work in a theatre, and Davis followed all Locke's advice.

Locke's ideology and leadership even had impacts in Europe. In France, people considered him a figure that brought the black population together in the racist era that America was facing at the time. They compared that movement to how the Jewish population in Europe stayed close together, especially after World War II.

At Howard University, the main building for the College of Arts and Sciences is dedicated to his legacy, "Alain Locke Hall."[27] His personal and literary papers are held within the manuscript department in the university's Moorland-Spingarn Research Center. Locke's former residence on R Street NW in Washington's Logan Circle neighborhood is marked with a historical plaque.[28]

Schools named after Locke include:

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

In 2019, Jeffrey Stewart won a Pulitzer Prize in Biography for The New Negro: the Life of Alain Locke.[29]

Major works

In addition to the books listed below, Locke edited the "Bronze Booklet" series, a set of eight volumes published by Associates in Negro Folk Education in the 1930s. He also reviewed literature by African Americans in journals such as Opportunity and Phylon. His works include:

  • The New Negro: An Interpretation. New York: Albert and Charles Boni, 1925.
  • Harlem: Mecca of the New Negro. Survey Graphic 6.6 (March 1, 1925).[30]
  • When Peoples Meet: A Study of Race and Culture Contacts. Alain Locke and Bernhard J. Stern (eds). New York: Committee on Workshops, Progressive Education 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 Practice 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: Associates in Negro Folk Education, 1936 (Bronze Booklet No. 3).
  • The Negro and His Music. Washington: Associates in Negro Folk Education, 1936 (Bronze Booklet No. 2).
  • "The Negro in the Three Americas". Journal of Negro Education 14 (Winter 1944): 7–18.
  • "Negro Spirituals". Freedom: 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 (1:14).
  • "Spirituals" (1940). The Critical 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 Interpretation. New York: Arno Press, 1925.
  • Four 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 Art – Past and Present. Washington, D.C.: Associates 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 Record of the Negro Artist and of the Negro Theme in Art. Washington, D.C.: Associates in Negro Folk Education, 1940; also New York: Hacker Art Books, 1940.
  • "A Collection of Congo Art". Arts 2 (February 1927): 60–70.
  • "Harlem: Dark Weather-vane". Survey Graphic 25 (August 1936): 457–462, 493–495.
  • "The Negro and the American Stage". Theatre Arts Monthly 10 (February 1926): 112–120.
  • "The Negro in Art". Christian Education 13 (November 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's 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 Little Renaissance". Ebony and Topaz, edited by Charles S. Johnson. New York: National Urban League, 1927.
  • "Steps Towards the Negro Theatre". Crisis 25 (December 1922): 66–68.
  • The Problem of Classification in the Theory of Value: or an Outline of a Genetic System of Values. PhD dissertation: Harvard, 1917.
  • "Locke, Alain". [Autobiographical sketch.] Twentieth Century Authors. Stanley Kunitz and Howard Haycroft (eds). New York: 1942, p. 837.
  • "The Negro Group". Group Relations and Group Antagonisms. Edited by Robert M. MacIver. New York: Institute for Religious Studies, 1943.
  • World View on Race and Democracy: A Study Guide in Human Group Relations. Chicago: American Library Association, 1943.
  • Le Rôle du nègre dans la culture des Amériques. Port-au-Prince: Haiti Imprimerie de l'état, 1943.
  • "Values and Imperatives". In Sidney Hook 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 School for Research and Cornell University Press, 1947. Pp. 63–69.
  • "Cultural Relativism and Ideological Peace". In Lyman Bryson, Louis Finfelstein, and R. M. MacIver (eds), Approaches to World Peace. New York: Harper & Brothers, 1944. Pp. 609–618. Reprinted in The Philosophy of Alain Locke, 67–78.
  • "Pluralism and Intellectual Democracy". Conference on Science, Philosophy and Religion, Second Symposium. New York: Conference on Science, Philosophy and Religion, 1942. Pp. 196–212. Reprinted in The Philosophy of Alain Locke, 51–66.
  • "The Unfinished Business of Democracy". Survey Graphic 31 (November 1942): 455–61.
  • "Democracy Faces a World Order". Harvard Educational Review 12.2 (March 1942): 121–28.
  • "The Moral Imperatives for World Order". Summary of Proceedings, Institute of International Relations, Mills College, Oakland, CA, June 18–28, 1944, 19–20. Reprinted in The Philosophy of Alain Locke, 143, 151–152.
  • "Major Prophet of Democracy". Review of Race and Democratic Society by Franz Boas. Journal of Negro Education 15.2 (Spring 1946): 191–92.
  • "Ballad for Democracy". Opportunity: Journal of Negro Life 18:8 (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 8:1 (1947): 17–27. Reprinted in Jeffrey C. Stewart, ed. The Critical Temper of Alain Locke: A Selection of His Essays on Art and Culture. New York and London: Garland, 1983. Pp. 319–27.
  • "Values That Matter". Review of The Realms of Value, by Ralph Barton Perry. Key Reporter 19.3 (1954): 4.
  • "Is There a Basis for Spiritual Unity in the World Today?" Town Meeting: Bulletin of America's Town Meeting on the Air 8.5 (June 1, 1942): 3–12.
  • "Unity through Diversity: A Baháʼí Principle". The Baháʼí World: A Biennial International Record, Vol. IV, 1930–1932. Wilmette: Baháʼí Publishing Trust, 1989 [1933]. Reprinted in Locke 1989, 133–138. Note: Leonard Harris' reference (Locke 1989, 133 n.) should be emended to read, Volume IV, 1930–1932 (not "V, 1932–1934").
  • "Lessons in World Crisis". The Baháʼí World: 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. V, 1932–1934. Wilmette: Baháʼí Publishing Trust, 1936. Reprint in Locke 1989, 129–132. Note: Leonard Harris' reference (Locke 1989, 129 n.) should be emended to read, "Volume V, 1932–1934" (not "Volume IV, 1930–1932").
  • "A Baháʼí Inter-Racial Conference". The Baháʼí Magazine (Star of the West) 18.10 (January 1928): 315–16.
  • "Educator and Publicist", Star of the West 22.8 (November 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 first of two Baha'i pilgrimages to Haifa, Palestine (now Israel)]. Star of the West 15.1 (1924): 13–14; Alaine [sic] Locke, "Impressions of Haifa", in Baháʼí Year Book, Vol. One, April 1925 – April 1926, comp. National Spiritual Assembly of the Baháʼís of the United States 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 United States and Canada (New York: Baháʼí Publishing Committee, 1930; reprint, Wilmette: Baháʼí Publishing Trust, 1980) 280, 282.
  • "Minorities and the Social Mind". Progressive Education 12 (March 1935): 141–50.
  • The High Cost of Prejudice. Forum 78 (December 1927).
  • The Negro Poets of the United States. Anthology of Magazine 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 Selection of His Essays on 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

Alain Locke's previously unpublished, posthumous works include:

Locke, Alain. "The Moon Maiden" and "Alain Locke in His Own Words: Three Essays". World Order 36.3 (2005): 37–48. Edited, introduced and annotated by Christopher Buck and Betty J. Fisher.

Four previously unpublished works by Alain Locke:

  • "The Moon Maiden" (37) [a love 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 Democracy, Education, and World Citizenship". Edited, introduced and annotated by Christopher Buck and Betty J. Fisher. World Order 38.3 (2006/2007): 21–41.

Four previously unpublished speeches/essays by Alain Locke:

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

Further reading
  • Akam, Everett. "Just One African American on the 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.[31]
  • Buck, Christopher. "Alain Locke: Race Leader, Social Philosopher, Baháʼí Pluralist". World Order 36.3 (2005): 7–36.[32]
  • Buck, Christopher. "Alain Locke in His Own Words: Three Essays". World Order 36.3 (2005): 37–48.[32]
  • Buck, Christopher. "Alain Locke". American Writers: A Collection of Literary Biographies. Supplement XIV. Edited by Jay Parini. Farmington Hills, Michigan: Scribner's Reference/The Gale Group, 2004. 195–219.[33]
  • Buck, Christopher and Betty J. Fisher. "Alain Locke: Four Talks Redefining Democracy, Education, and World Citizenship. Edited and introduced by Christopher Buck and Betty J. Fisher. World Order 38.3 (2006/2007): 21–41.[34]
  • Buck, Christopher. "Rare Film Clip of Alain Locke in Washington, D.C. (1937)"[35]
  • Buck, Christopher. "Rare Film Clip of Alain Locke at Howard University (1937)"[36]
  • Buck, Christopher. "Rare Film Clip of Alain Locke at Harmon Art Exhibit (1933)"[37]
  • Buck, Christopher. "Alain Locke: 'Race Amity' and the Baháʼí Faith". Alain Locke Centenary Program. Association of American Rhodes Scholars. Howard University, Washington DC (September 24, 2007).[38]
  • 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, W. E. B. "The Younger Literary Movement". Crisis 28 (February 1924), pp. 161–163.
  • Eze, Chielozona. The Dilemma of Ethnic Identity: Alain Locke's Vision of Transcultural Societies. Lewiston, New York: Edwin Mellen Press, 2005.
  • Harris, L. and Charles Molesworth. Alain Locke: Biography of a Philosopher. Chicago: University of Chicago Press, 2008.
  • Harris, Leonard, ed. The Philosophy of Alain Locke: Harlem Renaissance and Beyond. Philadelphia: Temple University Press, 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 Press, 1982.
  • Donald Markwell, "Instincts to Lead": On Leadership, Peace, and Education, Connor Court.[39]
  • Maus, Derek C. Entry on Alain Locke in Advocates and Activists Between the Wars, edited by David G. Izzo. West Cornwall, CT: Locust Hill Press, 2003.
  • Molesworth, Charles, ed. The Collected Works of Alain Locke. Oxford University Press, 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. "Black Is Brilliant",[40] =The New Republic, April 15, 2009
  • Sellers, Frances Stead. "The 60-year journey of the ashes of Alain Locke, father of the Harlem Renaissance", The Washington Post, September 12, 2014.[41]
  • 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 Higher Education 31:1 (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 Press, 1986.
  • Washington, Johnny. A Journey into the Philosophy of Alain Locke. Westport, Connecticut: Greenwood Press, 1994.
  • Zoeller, Jack. "Alain Locke at Oxford: Race and the Rhodes Scholarships," The American Oxonian, Vol. XCIV, No. 2 (Spring 2007).[11]
  • Africa Within[42]
  • The Negro and His Music: Negro Art: Past and Present. New York: Arno Press, 1969.

References
  1. Stewart, Jeffrey C. (2018). The New Negro: The Life of Alain Locke. Oxford University Press. p. 15. ISBN 978-0195089578.
  2. Kirsch, Adam (March–April 2018). "Art and Activism: Rediscovering Alain Locke and the project of black self-realization". Harvard Magazine. Retrieved March 6, 2020. review of Jeffrey C. Stewart, The New Negro: the life of Alain Locke (Oxford University Press, 2018)
  3. Cone, James H. (2000). Risks of Faith: The Emergence of a Black Theology of Liberation, 1968–1998. Beacon Press. p. 152. ISBN 9780807009512.
  4. Locke always gave his year of birth as "1886", and many sources give 1886. He was, however, born in 1885. A note in the Alain Locke Papers (archived at Howard University), discovered by Christopher Buck, offers a firsthand clue as to why Locke represented the year of his birth as 1886 rather than 1885: "In the Alain Locke Papers, there is a note in Locke's handwriting that reads: 'Alain Leroy Locke[:] Alan registered as Arthur (white Phila Vital Statistics owing prejudice of Quaker physician Isaac Smedley to answering question of race. [B]orn 13 So. 19th Street, Philadelphia, Pa. Sunday between 10 and 11 A.M. September 13, 1885. Called Roy as a child[.] Alain from 16 on. [illegible] First born son. 2nd brother born 1889—lived 2 months. Named Arthur first selected for me.' ... As to why he represented his year of birth as 1886 rather than 1885, Locke may have wanted to avoid the embarrassment of having future biographers discover that he was registered as white on his birth certificate." (Buck, Christopher. Alain Locke – Faith and Philosophy," Studies in Bábí and Baháʼí Religions, Vol 18, Anthony A. Lee General Editor, pp. 11–12 – ISBN 978-1-890688-38-7)
  5. Stewart, p. 16
  6. Gates, Lacey. Biography: Alain Leroy Locke Archived September 1, 2006, at the Wayback Machine, Pennsylvania State University Center for the Book. Retrieved October 10, 2008.
  7. Christopher Buck (2005). Series editor Lee, Anthony A. (ed.). Alain Locke: Faith and Philosophy. Studies in Bábí and Baháʼí Religions. 18. Kalimat Press. pp. 64, 198. ISBN 978-1-890688-38-7.
  8. Sellers, Frances Stead (September 12, 2014). "The 60-year journey of the ashes of Alain Locke, father of the Harlem Renaissance". Washington Post Magazine. Retrieved September 12, 2014.
  9. Locke quoted from Donald Markwell (2013), "Instincts to Lead": On Leadership, Peace, and Education, Connor Court. Also from rhodesscholarshiptrust.com Archived September 14, 2014, at the Wayback Machine
  10. Jack Zoeller, "Alain Locke at Oxford: Race and the Rhodes Scholarships," The American Oxonian, Vol. XCIV, No. 2 (Spring 2007).
  11. "The Association of American Rhodes Scholars: Presentation on Alain Locke (Pennsylvania & Hertford 1907) by Jack Zoeller (New York & Univ '72)".
  12. "Alain Leroy Locke Bibliography". Howard University Library System. 1998. Archived from the original on August 20, 2014. Retrieved September 14, 2014.
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