Friday, June 9, 2023

Via White Crane Institute // ALAIN LEROY LOCKE

 

Died
Alain Locke
1954 -

ALAIN LEROY LOCKE died on this date (b: 1885); Locke was an American, writer, educator, and patron of the arts, distinguished as the first African-American Rhodes Scholar in 1907.  Locke is widely cited as the philosophical architect —the acknowledged "Dean"— of the Harlem Renaissance. 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. DuBois and Alain Locke came through the universe."

Alain Locke was born in Philadelphia, Pennsylvania, on September 13, 1885  to Pliny Ishmael Locke and Mary Hawkins Locke. He was the only child of a well-to-do family with significant pedigree. His mother Mary, who was a teacher, and with whom he lived until her death, incited in him his passion for education and literature. In 1902, he graduated from Central High School in Philadelphia, second in his class. He also attended Philadelphia School of Pedagogy.

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. After being reinstated in 1928, Locke remained at Howard until his retirement in 1953. Locke Hall, on the Howard campus, is named after him.

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 prestigious Bowdoin Prize. 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. 

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. 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 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.

He 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. 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), 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 was Gay, and encouraged and supported other Gay African-Americans who were part of the Harlem Renaissance. However, he was not fully public in his orientation and referred to it as his point of "vulnerable/invulnerability", taken to mean an area of risk and strength in his view.

Locke died at Mount Sinai Hospital, of heart disease. 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 the remains should be buried 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.)

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  - Harlem Renaissance -  Exponent of Cultural Pluralism

On the back of the headstone is a nine-pointed Baha'i 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")

A new biography of Locke by Jeffrey Stewart "The New Negro: The Life of Alain Locke," was released in February 2018.

Alain Locke: Baha'i Philosopher - Bahá'í Library Online

de C BuckCitado por 8Abstract: African American philosopher Alain Locke is arguably the most profound and important western Bahá'í philosopher to date. Except for Ernest Mason's ...
Bahá'u'lláh `Abdu'l-Bahá Shoghi Effendi: world ...
PHILOSOPHY OF LOYALTY: IDEAS
20 de jul. de 2021Initially attracted to the Baha'i Faith because of its advocacy of race amity, Alain Locke believed that distinctions because of skin color ...
12 de jan. de 2020The Baha'i philosopher Alain Locke has emerged back into the limelight, since his latest biography won the 2019 Pulitzer Prize in Biography ...
Alain LeRoy Locke (1885-1954), the first black Rhodes Scholar and a major figure in the Harlem Renaissance, became a Bahá'í in 1918. Dr. Locke received a ...
20 de ago. de 2016He received a PhD in philosophy from Harvard in 1918, was the first black Rhodes Scholar and played a major role in the flowering of the Harlem ...
“What the contemporary mind stands greatly in need of is the divorce of the association of uniformity with the notion of the universal,” wrote the American ...
He was born into a Christian (Episcopalian) family but converted to the Bahá'i religion in 1918. Attracted by that religions teachings on the equality of races, ...
Avaliação: 3,6 · ‎2 comentários · ‎US$ 35,15
Locke identified himself as a Bahá'í throughout the last half of his life (1918–1954). He declared his belief in Baháʼu'lláh in the year 1918. Due to the lack ...


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Thursday, June 8, 2023

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Making It Big: The History of Gay Adult Film (Documentary)

Via Dhamma Wheel | Right Action: Reflecting upon Social Action

 


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RIGHT ACTION
Reflecting Upon Social Action
However the seed is planted, in that way the fruit is gathered. Good things come from doing good deeds, bad things come from doing bad deeds. (SN 11.10) What is the purpose of a mirror? For the purpose of reflection. So too social action is to be done with repeated reflection. (MN 61)

One reflects thus: “I shall initiate and sustain bodily acts of kindness towards my companions, both publicly and privately.” One lives with companions in concord, with mutual appreciation, without disputing, blending like milk and water, viewing each other with kindly eyes. One practices thus: “I set aside what I wish to do and do what my companions wish to do.” (MN 31)
Reflection
In classical Buddhist tradition there are three kinds of action—bodily, verbal, and mental—but we are adding a fourth one here, social action. This is to acknowledge that a big part of how we act in the world has to do with our role in larger social and cultural systems. Our society is made up of individuals, and ultimately the quality of the whole group is going to be shaped at the individual level. Acting with conscious awareness is healthy.

Daily Practice
Cultivate the practice of being demonstrably kind to people as carefully as you would practice meditation. Kindness is a practice in itself, and just as with the breath, when your awareness wanders off the focus point of being kind, remind yourself to gently bring it back to the practice. Let’s practice “blending like milk and water” and “viewing each other with kindly eyes” over and over until we are really good at it.

Tomorrow: Abstaining from Intoxication
One week from today: Reflecting upon Bodily Action

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Via Daily Dharma: The Freedom of Embodied Presence

Embodied presence is an invitation, again and again, to soften, to settle, to relax, to open up to what’s here. When we’re driven along by our habitual thinking patterns, we’re holding those tensions. A free body is a relaxed body, an open body.

Martin Aylward, “The Power of Not Knowing”


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Wednesday, June 7, 2023

Via Rachael - Love Serve Remember Foundation // Ram Dass on Accepting the Paradox of our Humanity [with video] 💔

 


Featured RamDass.org Teaching

 

Ram Dass on Accepting the Paradox of Our Humanity [Article & Video]


Recorded in Minnesota in May of 1982

Ram Dass: Every experience is a vehicle for awakening or a vehicle for going to sleep. This is the bizarre thing that you're dealing with. The paradox, [outlined in] the Bhagavad Gita, which is a very good Hindu text, cautions about two things that keep catching you: One is the identification with being the actor, with being the doer, and the other is the identification with the fruits or the attachment to the fruits of the action. Like at this moment there is talking going on, and if I identify with being the speaker that forces you into being the listener.

People say to me, “Should I get psychotherapy?”

And I say, “As long as the therapist doesn't think they are only a therapist, because if they think they're a therapist, then you've got to be the patient.”

I mean, I remember when I was a therapist, when my patients got better, I used to punish them because I needed them [so I could] be a therapist. I needed them for me to be a therapist.

I'll be the therapist, you be the patient, you'll be a therapist, whichever doesn't matter. We'll play whatever parts we have to play, but we won't get lost in the drama of the action. We won't get lost in the actor.

Like, if I go outside and just walk down the street ahead of you all and then hide in the bushes and listen to what you say, what you think you heard me say, I'll absolutely climb the walls because I'll hear people saying that I said exactly the opposite things of what I thought I said, because each person is receiving what I'm saying through a set of filters based on their own needs and desires and perceptions.

This is an old story of psychology, that motivation affects perception. Like if three of us are driving through a town and you are hungry, but you don't want to admit it because none of us wants to eat. At the other end of town, if I say, “What was in that town, what was it? What do you remember about that town?”

You say, “Well, there was a McDonald's and there was a health food store I saw down the street.” And now I'm an old car buff, you see, and so I'm driving my car and I'm listening for the squeaks and I'm figuring where it's going to have to be towed to next. So, if you ask me what was in the town, I'll say, “Well, it was a Shell station and there was a foreign car service.”

And if the third member is horny, what they will remember is who was standing under the clock. That's what they'll remember of the town. Each of us went through a different town...

 
 

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Via Dhamma Wheel | Right Speech: Refraining from Frivolous Speech

 



RIGHT SPEECH
Refraining from Frivolous Speech
Frivolous speech is unhealthy. Refraining from frivolous speech is healthy. (MN 9) Abandoning frivolous speech, one refrains from frivolous speech. One speaks at the right time, speaks only what is fact, and speaks about what is good. One speaks what is worthy of being overheard, words that are reasonable, moderate, and beneficial. (DN 1) One practices thus: “Others may speak frivolously, but I shall abstain from frivolous speech.”  (MN 8)

An authentic person is one who even unasked reveals what is praiseworthy in others—how much more so when asked. When asked, however, and obliged to reply to questions, one speaks of what is praiseworthy in others, fully and in detail. (AN 4.73)
Reflection
It is not necessary to point out people’s flaws on a regular basis. Sometimes things need to be called out, and right speech does not mean covering up what is difficult. But it does point to the inherent harmfulness of being unnecessarily critical, which can damage the speaker as well as the target of such speech. You should focus on saying what is beneficial, and much of the time critical speech is rooted in an aggressive mental stance.

Daily Practice
Get in the habit of saying good things about people. Practice random acts of praise, even when not asked to do so. And when you do have an opportunity, don’t hold back on pointing out what is praiseworthy in others. We know this is important when raising children, so why not extend it to everyone? It turns out this is a healthy thing to do, because it both benefits others and brings out healthy states in you.

Tomorrow: Reflecting upon Social Action
One week from today: Refraining from False Speech

Share your thoughts and join the conversation on social media
#DhammaWheel

Questions?
Visit the Dhamma Wheel orientation page.



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Daily Dharma: Widening the Self

We can place the self between our ears and have it looking out from our eyes, or we can widen it to include the air we breathe, or at other moments we can cast its boundaries farther to include the oxygen-giving trees and plankton, our external lungs, and beyond them the web of life in which they are sustained.

Joanna Macy, “Positive Disintegration”


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