College and Research Libraries JESSIE CARNEY SMITH The Impact of Black Studies Programs on the Academic Library Black studies is an educative program aimed toward eliminating the distortions and biases of traditional curricular programs. Though some- times revolutionary, it strives to instill in black people a sense of identity, unity, and group dignity, and boldly refects the host of stan- , dards traditionally dictated by white Americans. For the white student it offers an understanding of the black experience, and for all students it aspires to widen the channels of communication and broaden un- derstanding among individuals of all races. The creation of these programs has variously affected the development of collections in academic libraries. It is doubtful that black studies programs will be effective agents of change until anxieties level off and more realistic approaches to the problem of developing academic libraries and their collections are formulated. THE RAPIDLY GROWING RECOGNITION of black studies has been a noteworthy de- velopment in American education during the past few years. As years go by and we attempt to put the history of Ameri- can education into perspective, we will undoubtedly view the decade of the.l960s as one in which issues of "integration, busing, nonviolence, violence, freedom now, law and order, black power, com- munity control, white racism, institu- tional racism, separatism, black national- ism, revolution, and black studies" ran rampant. 1 But what are black studies? What are Afro-American, or Negro studies? Their role, as perceived by many advocates of black studies programs, is to counteract the fundamentally white studies pro- grams to which all American students have been subjected throughout their educational careers. The observation is Mrs. Smith is university librarian at Fisk University, Nashville, Tennessee. inescapable that American educational philosophy has long reinforced a rather one-sided, distorted view of American historical and cultural development. Con- sider for a moment the multitude of his- tory courses which have ignored the fact that slavery ODfe existed in such states as Connecticut, or that many American slaves actively rebelled against their servitude. Or consider the omission of Phillis Wheatley's poetry in standard American literature texts. While both black and white students have encoun- tered Marx in their philosophy courses, they have not been exposed toW. E. B. DuBois. The inconsistencies are irrefut- able. Stated succintly, black studies is a cur- ricular program aiming to assess the ex- tent of the black man's involvement in the American cultural experience., lt strives to instill in black people a sense of identity, unity, and group dignity, and boldly rejects the host of standards tradi- tionally dictated by white Americans I 81 88 I College & Research Libraries • March 1972 governing fashion, hair styles, skin color- ing, and speech patterns. It is not only blacks, however, who have been deprived of an accurate portrayal of the black man. White Americans have also been provided little basis for understanding black culture; biased textbooks and cul- tural indoctrination have perpetuated a distorted perception of American cultural heritage among both blacks and whites. · "Black Studies" is in essence an educa- tive program. It must admit to ideological indoctrination, but only to the extent that it attempts to eliminate the distortions and voids traditionally characteristic of curricular programs. Black studies aims to prepare blacks to participate more fully in academic and cultural activities. It provides both black and white students with the knowledge and insight requisite to mitigating the poverty and racial ten- sion so devastating to the black ghetto dweller. It aims to develop a sense of identity and dignity among blacks, and for white people who are willing to re- linquish their traditional dogmas, it of- fers a healthier and more sensitive ap- proach to life. Ultimately, black studies aspires to widen the channels of commu- nication and broaden understanding among individuals of all races. "Afro-American Studie " is but a rose by another name. It is a term frequently used by individuals who, for reasons of their own choosing, object to using the word "black" in this racial context. Others interpret the term "Afro-Ameri- can" in a much broader sense, intimating that black heritage is both African and American. "Negro Studies" is now infrequently used, if indeed used at all. Using the term "Negro" here just does not do what needs to be done. It reflects a conserva- tive way of thinking, and seems to sug- gest a quality of compatibility vis-a-vis the Establishment. Moreover, it tends to be devoid of the attitudes and serious- ness of intent needed to deal adequately with the injustices and distortions levied against black people. Above all, it im- plies rejection of the heated demands of the black students who are supporting the black studies movement so conscien- tiously. The term "Negro Studies" merely suggests the type of middle-class black Sambas who would be produced from such a program. Unlike Topsy, black studies did not just grow. Nor did it originate in any or- derly, systematic manner. The black studies programs initially created in some institutions resulted directly from pressure exerted by black student groups. Pressure came in the form of "non-nego- tiable demands." Such demands, how- ever, are not peculiar to black students. Many young people who have become fed up with the status quo, the Estab- lishment, and the hypocrisy of the day resorted to expressing their disenchant- ment via "non-negotiable demands," strikes, destruction, obstruction, and fre- quently through violence. Although the motivating forces behind these acts will not' be treated here, it must be pointed out that the reactions of all those who have been involved in these activities, whether students, faculty, or outside agi- tators, have played a part in encouraging or perpetuating this behavior. Black studies is not new. Even during the pre-Civil Rights Bill era, individuals· who were educated in the historically black institutions, located primarily in southern states, were introduced to some form of black studies. Courses in what was then called "Negro History" have been offered at these institutions for about as long as the institutions have existed. In some of these schools, this , course was even a requirement for grad- uation. In those elementary and high schools where blacks were segregated from whites, and where forward-thinking black instructors were employed, black studies was incorporated into courses in literature and history, albeit not identi- fiable as such. What is new, however, is the great thrust toward black studies. 1 It was not until the Black Power move- ment of the late 1960s gained attention that American educational institutions gave any serious consideration to black studies programs. Even after the passage of the Civil Rights Bill in 1954, there was no widespread effort to reform curricu- lar programs or initiate programs with a black emphasis until the fears of burn- ings, rioting, and looting were felt on college campuses. Finally, in the wake of the new black studies boom, institutions began at long last to assume their educa- tional responsibilities toward black stu- dents. In 1968, thirty-three institutions offered black studies in Illinois; by 1969, that number had risen to sixty-five. 2 Black studies programs at Cornell, Harvard, Yale, and San Francisco State are frequently cited among the outstand- ing black studies programs in the nation. Two years ago, educational consultant Joseph Colemen identified twenty-three colleges which planned to offer bachelor degrees in black studies by the fall of 1970. In 1969, the American Council on Education reported that approximately 480 colleges and universities were plan- ning or examining black studies pro- grams.3 A proliferation of black studies pro- grams is evident throughout the country. These programs were established to rid the world of the "invisible man" concept, as C. Vann Woodward terms it.4 Rather than continue to ignore the black man and deprive him of identity, the pro- grams strive to affirm his rightful place in history. They recognize the two- dimensional man who DuBois discusses in The Souls of Black Folk. The black man senses his duality; he is "an Ameri- can, and aN egro; two souls, two thoughts, two unreconciled strivings; two warring ideals in one dark body .... "5 Traditional white studies programs have consistently prevented the black man from feeling either American or Negro. He has been unable to study himself, due partly to the fact that he has not been recognized Black Studies Programs I 89 in history, literature, or the arts. His tragedy has been, as DuBois once put it, his sense of double-consciousness-a sense of always looking at himself through the eyes of others, if indeed looking at himself at all. Three distinct points of view can be identified among advocates of black studies programs. SEPARATIST APPROACH The first point of view was represented at Antioch College, where an all-Negro black studies institute was recently es- tablished. Like many other black studies programs, this institute originated via "nonnegotiable demands" to establish a program and keep it black. The program aimed to incorporate ideas espoused by Nathan Hare, then at San Francisco State; according to Hare, the objective of a black studies program is " ... to deal with the problems of the society which produced and perpetuates the predica- ment of blacks."6 Many black students would like to see autonomous black studies programs, i.e., programs adminis- tered, taught, and attended uniquely by blacks. Proponents of such a program feel that white instructors are incapable of fully understanding black problems and the black experience. Unlike these proponents, however, Nathan Hare does not believe that whites should be ex- cluded. He merely insists that blacks be taught to deal with society. The U.S. Department of Health, Edu- cation, and Welfare sanctioned, in effect, a "separate but equal" doctrine when it permitted Antioch to operate an all- Negro black studies institute. The situa- tion at Antioch is perhaps best expressed in Kenneth B. Clark's letter of resigna- tion from the Board of Directors of An- tioch College. Clark, a noted black psy- chologist and author, expressed strong opposition to the college's decision to participate in a form of racial exclusion, even though it was a mere reversal of 90 I College & Research Libraries • March 1972 the racial exclusion that blacks have known traditionally: To exclude someone of one race-or admit that it would be appropriate to do so-on the grounds that his background or experi- ence are irrelevant, that they render him unable to achieve is precisely what white segregationists have been doing to blacks for centuries. Yet this seems to be the bur- den of rationalization at Antioch for a black separatist policy. Yet, it is whites who need a Black Studies program most of all. The white liberal for his part who concedes black separatism so hastily and benevolently must look to his own reasons , not the least of them perhaps an exquisite relief. To en- courage or endorse a separate black pro- gram not academically equivalent to the college curriculum generally, indeed to en- dorse any such program, is to reinforce the Negro's inability to compete with whites for the real power of the real world. It is no excuse to justify the deed by citing the demand .... I believe that above all under times of ten- sion, stress, and pressures to conform to the shouting demands of the populace, colleges must have the courage to stand firmly for the rule of reason and for those principles and values considered indispensable to se- rious education. I do not believe that An- tioch, in acceding to the demands for a sep- arate facility for its Negro students, has showed this type of courage. I do not be- lieve that Antioch, in permitting some of the more hostile Negro students to coerce and intimidate other Negroes and whites by quashing vocal dissent, has showed the courage necessary to maintain that type of academic climate which permits man that freedom of inquiry, freedom of thought, and freedom of dissent which are essential to the life of the intellect. 7 INTERDISCIPLINARY APPROACH One advocate of the second point of view regarding the organization of black studies programs is Martin Kilson. Kil- son, a professor of government at Har- vard, was the only black member of the Harvard Faculty Committee on African and Afro-American Studies which pre- pared a report analyzing the feasibility of introducing an undergraduate major in Afro-American studies at Harvard. The viewpoint espoused by Kilson may well be the one most widely accepted among proponents of black studies pro- grams. Kilson maintains that militant ad- vocates of black studies programs who refute the essentially interdisciplinary na- ture of black studies have little to con- tribute to the formal organization of these programs. He suggests that the student of black studies first ground himself in re- lated disciplines such as history, econom- ics, political science, and sociology. This point of view argues that the most effective black studies programs are those which require the prospective ma- jor to fulfill academic requirements in the established disciplines and simulta- neously enroll in black studies courses. If indeed black studies aims to expand the black man's cultural experience, to approach it as an isolated curriculum is self-defeating. At Harvard, the Afro-American studies program initially included eight courses. These were: "Africa and World Politics," "Blacks in Labor and Politics," "Black Civilization," "A Philosophy and Critique of the Black Revolution," "Poetry of the American Negro," "Legal Rights and Remedies," "The Black Community of Boston," and "African and West Indian Literature." The W. E. B. DuBois Insti- tute for Afro-American Research was later established at Harvard. The direc- tor of the Afro-American studies program asserted that the principal problem re- lating to race relations and the black community can be traced to the attitudes of whites toward blacks. He shared Na- than Hare's conviction that Afro-Ameri- can courses are as relevant to whites as they are to blacks. The Harvard program is interdisciplinary, and even incorporates fieldwork in black neighborhoods. Analysis of the black studies curricula at Berkeley reveals that courses in an- thropology include "Survey of African An- thropology," "Survey of Afro-American Anthropology," and "Comparative Black Anthropology." The art department of- fers "Survey of African Art" and "Con- temporary Afro-American Art." The dra- matic arts curriculum includes "Afro- Americans and the Theater," and the economics department offers a course en- titled "Economics of Racism." "Survey of Afro-American Literature" and "The Black Writer in America" are sponsored by the English department. The history department offers a course called "U.S. History from a Black Perspective," and interestingly enough, linguistics and com- munications courses included "Language of the Ghetto," "Black Speech Styles," and "Black Nonverbal Communication." Courses offered through the School of Music include "Music and the Black Man," "Contemporary Afro-Am erican Music," and "History of African Influ- ence on Western Music." "Black Thought in the 20th Century" is offered in philos- ophy, while "Political Problems of Black Americans" and "The American Govern- ment-Black Perspective" are offered in political science. Students of psychology may enroll in such courses as "Psychol- ogy of Racism" and "Black Economic and Social Psychology." Courses in social welfare include "Social Welfare Legisla- tion" and "Policy from the Black Perspec- tive." Finally, courses in sociology include "Sociology of the. Black Family," "Black Social Movements," "Black Social Insti- tutions," and "Urbanization of Black People." Courses similar to those taught at Har- vard and Berkeley are offered in black studies programs at other institutions. Some highly specialized courses have raised the eyebrows of individuals who question the validity or wisdom of estab- lishing courses which accommodate the whims of angry students. Courses in "Soul Food Cooking," prevalent in a number of black studies programs, are frequently cited as being too overtly reconciliatory. Black Studies Programs I 91 INTEGRATED STUDIES APPROACH The. third and final point of view ar- gues that a separate black studies pro- gram, as such, should not be established in the first place. Proponents agree in part with those who favor the interdis- ciplinary approach, but they contend that it is our collective responsibility to shatter the prevailing illusion that the black man has made no appreciable con- tribution toward the shaping of human destiny. It is of utmost importance that each man learns to view himself within the context of his own environment. The "invisible man" approach is too shallow. and ambiguous to validate the account of any people's history. Dr. Stephen J. Wright, former presi- dent of Fisk University, has examined some of the problems which arise when black studies programs are established on a crash basis. He found that such pro- grams tend to foster nonexperts, a result he attributes partially to the paucity of teachers who are qualified to meet the needs of black studies programs. 8 Black studies programs which are con- ceived in panic or frustration will not progress far beyond infancy. American higher education cannot placate the im- passioned hopes and pleas of idealists at the expense of sound educational and in- tellectual objectivity. Justification for an integrated studies program is often root- ed in the belief that black history and literature. cannot be perceived as mean- ingful unless they are presented in a cos- mopolitan context. In this regard, Roy Wilkins cautions against what he terms "racial breastbeating." Wilkins contends that his generation discovered ways to learn about the. black man and his past long before black studies curricula were popularized. 9 The Anglo-Saxon orientation toward higher education must be replaced by a more socially conscious one. Some indi- viduals believe that black studies, as well as all other curricula, should be incor- 92 I College & Research Libraries • March 1972 porated into the study of all peoples and all nations-i.e., a fully integrated, inter- disciplinary program. These individuals contend that autonomous black studies programs are simply not necessary. Whichever viewpoint one takes is a matter of individual prerogative. What remains indisputable, however, is the present surge of interest in promoting black studies programs. The Ford Foun- dation and the National Endowment for the Humanities have. jointly sponsored summer and year-long institutes to teach faculty members to teach courses in this field. These institutes were designed to provide in-depth coverage of black his- tory, art, and literature, as well as a general survey of the field of black studies. Black institutions are meeting the de- mands for black studies by adopting one of the types of programs already de- scribed, or by incorporating the concept of the Black University movement into the development of future trends and directions. While this movement may have been misunderstood, misinterpreted, and misguided by many educators and administrators, it has in varying degrees affected every one of the historically black institutions. Vincent Harding, di- rector of the Institute for the Black World in Atlanta, argues that the call for a black university has nothing to do with separation or integration. He justi- fies the establishment of the black uni- versity as follows: 1. The black university seeks to break the long-established familiar pat- tern of white domination and con- trol over black higher education. 2. It marks a clear break with the ba- sic idea that black students should be prepared to live in a world de- fined and controlled by whites. 3. The black university and its stu- dents are guided essentially by the central purpose. of service to the black community on every technical and personal level possible. 4. It is a movement to define educa- tion as being unashamedly political, and ties black higher education to the struggles of African peoples everywhere. 5. It is the creation of new institutions and new modes of thought on be- half of a new humanity. 6. It is a place where black people de- mand of each other more disciplined commitment to intellectual and physical work than ever before. 7. It calls into question white univer- sities and challenges their adequacy and response to the most urgent needs of modern society. Black in- stitutions are no longer needed as poorer, carbon copies of white in- stitutions, for we now have access to the white original models where some token integration exists .10 Dr. Harding asserts that the concept of a black university is not entirely new. W. E. B. DuBois, John Hope, and Mar- cus Garvey are a few of the outstanding black personalities who "caught the vi- sion" early. These men pioneered and ad- vanced this concept in their writings and actions. Stephen Henderson suggests that the black university should offer experiences of blackness-not indoctrination into blackness but saturation of the black ex- perience. Simply stated, the student will absorb as much of this experience as he can, or as much as he needs to find his identity. Henderson maintains that sat- uration is realized only when the black man "understands, accepts, utilizes and celebrates his blackness." Saturation, he believes, is a condition, a goal, a mecha- nism, or process for reaching a goal, and a strategy for reaching a condition. The ultimate product of this type of satura- tion is black liberation.11 What, then, is the future of black studies? It is impossible to predict where black studies will take us, for there is no common blueprint for developing and maintaining black studies programs . ! · These programs tend to be tailored more or less to the taste of those who create them, and sometimes by those who de- mand them. Some effort, however, is being exerted to coordinate programs through institutes and conferences. Yet even if there existed a common blueprint for developing and maintaining black studies programs, who could predict their future course? There are, however, a number of pre- dictions which can be made with cer- tainty: 1. The new black awareness and black experience which have been fos- tered to some extent by black studies programs will continue. 2. History, literature, the arts, and other curricular programs in our universities, whether offered as sep- arate black studies programs or not, will continue to include some study of the black man. The black man, as an "invisible man," will disappear. 3. For more years than we care to ad- mit, the black man will continue to be two-dimensional, as DuBois per- ceived him. He will continue to feel his twoness, his American and N e- gro identities. One function of black studies programs and black univer- sities will be to rid the black man of these conflicting feelings while simultaneously educating white Americans to accept black people more fully. 4. The integration of black studies curricula into other disciplines will become more extensive. Black stud- ies curricula will not become the ebony tower that some militants advocate. 5. The replacement of white studies, or Anglo-Saxon studies, by studies geared more to the needs of all peo- ple will gradually take place. Through exposure to a new inte- grated studies curriculum, both black and white students will be- come more cognizant and apprecia- Black Studies Programs I 93 tive of races other than their own. 6. The inequities that exist in our edu- cational system have long endured, and they will continue to filter through our educational system un- til all men unite in an effort to eliminate them. Black studies pro- grams are merely a first step in the right direction-the real task lies in the hands of those who shape our educational system. lMPAcr OF BLAcK STUDIES PRoGRAMS oN THE ACADEMIC LmRARY Now that we have defined black studies, explored their patterns of devel- opment, and offered some predictions regarding the future of these programs, we can proceed to assess the impact of these programs on the academic library. By effectuating certain modifications in general collections, special collections, services, programs, and staff, black studies programs have already influenced the development of academic libraries. Even so, the real impact of these new programs has yet to be felt. It is doubtful that black studies programs will be ef- fective agents of change until anxieties level off and more realistic approaches to the problem of developing academic libraries and their collections are formu- lated. Until that time, however, at least ten different areas can be identified in which black studies programs have af- fected the academic library: 1. Token collections of black litera- ture have long been housed in cer- tain white as well as in tradition- ally black institutions. As the black studies boom gained momentum, however, many academic libraries were caught napping. While new efforts were made to assemble col- lections of materials revealing the black experience, they were usual- ly motivated by a desire to pacify demanding students. Although many of these instant collections 94 I College & Research Libraries • March 1972 mushroomed, too little thought and planning went into them to increase their stature to any sig- nificant degree. 2. Other libraries have developed special collections of black litera- ture which do not reflect the in- stant collection syndrome. These collections were organized by cull- ing the shelves for black-related materials and adding to these new- er titles available on the book mar- ket. Such collections were fre- quently assembled in order to serve more fully the requirements of a well-defined, interdisciplinary black studies program. Communi- ties in which little or no black lit- erature is available to the public have occasionally called upon the academic library to establish a col- lection as a community service. 3. An impoverished assemblage of black studies materials is develop- ing in some academic libraries. Many of these materials, whether they are available in a special col- lection or not, are gathered by persons who know nothing about black literature or black authors. Many of these individuals resort to combing catalogs of publishers and reprint dealers, selecting ev- erything listed under the heading of "Black Studies" or with the word "black" in its title. While sizeable amounts of money are in- vested in such efforts, the resulting collections are frequently as shab- by as the manner in which they are assembled. Like southern poli- ticians, many librarians may be trying too hard to «do the right thing." They need to reduce their pace and seek to develop their collections in an orderly and sys- tematic manner; they must be careful to select prudently from as many subject areas as possible, in- suring that many viewpoints are represented in the materials they gather. 4. There has been a clarion call for consultants in black literature. Many libraries are conscious of the inadequacies of their black studies collections, and of their limited knowledge of black literature and black experience. Many librarians are anxious to develop good col- lections and supplement their Anglo-Saxon collections with ma- terials which reveal more com- pletely the true American heri- tage. To guard against building an instant or mediocre black stud- ies collection, these librarians con- sult experts in the field before making their selections. 5. Some librarians unfamiliar with black bibliography, literature, and history are beginning to take ad- vantage of black studies programs by enrolling in courses which intro- duce them to black literature. U n- fortunately, however, too few li- brarians are taking advantage of this opportunity. 6. Many libraries, particularly learn- ing resources centers, are beginning to place greater emphasis on black media. As publishers and agencies produce materials in an ever-in- creasing variety of formats, li- braries are keeping pace by col- lecting and building resources which incorporate the sights and sounds of black people. Recordings of black poets reading their works, slides of primitive African art, films of performing black actors and actresses, and documentaries telling the story of the black ex- perience are all becoming a part of black studies resources in li- braries. 7. Much energy is currently being channeled into the collection of original research materials in order to preserve the black heritage. [ Black libraries are making a special effort to expand and preserve their archives, which are rich and in- valuable sources of information. Moreover, they are attempting to gather the uncollected papers and works of black people which up until now have been gathering dust in attics and basements throughout the country. Once these materials are located, collected, and processed, scholars will have access to a wealth of information which is conspicuously absent to- day. 8. In addition to enabling libraries to establish a well-rounded, non- racially biased collection of black materials, black studies has helped strengthen the collections already in existence at such institutions as Howard, Fisk, Atlanta, Hampton, Tuskegee, Harvard, UCLA, and the Schomburg Collection of the New York Public Library. For many years, these collections pro- vided the primary and secondary research materials which scholars used to produce the materials which many libraries are collecting today. 9. Black studies programs have called for greater library cooperation in providing materials needed to sup- port the programs. For example, libraries at Fisk, Atlanta, and Oberlin have made parts of their collections available to other li- braries through reprint programs and/ or microform projects. Other libraries, including those at Ben- nett, Greensboro, and Guilford colleges in North Carolina, have formed consortia as a means of increasing the availability of col- lections and resources. By making its own specialized black studies collection available to other mem- ber libraries, one library can ef- fectively eliminate the necessity Black Studies Programs I 95 for the others to collect in that area. 10. The greater utilization of black collections on the part of students, faculty, and researchers is perhaps the most obvious effect that black studies has had on the academic library. Moreover, the variety of materials needed to support the new curriculum are in greater de- mand throughout the academic community. SUMMARY We have analyzed the relationship be- tween black studies programs and aca- demic libraries, and defined these pro- grams as endeavors to put the black man into proper historical perspective. Black studies provides training in significant fields of intellectual inquiry. It rejects the dogmas which have traditionally disre- garded the black experience, and favors an approach to life which requires greater interracial understanding and communication. We have identified several patterns of development in black studies programs: the separate program for black students only; the separate program for all stu- dents, requiring proficiency in established disciplines; the fully integrated program offered as a part of the regular curricu- lum; and the black university concept, which is obviously confined to the black academic institution. It will be possible to assess more fully the impact of this new curricular pro- gram on the academic institution once the academic community assumes its re- sponsibility to all people with deliber- ation, dedication, and wisdom. While many libraries have made great strides in building collections to support black studies, others, to paraphrase Langston Hughes, are merely deferring their dreams. We do not yet know what happens to a dream deferred, but it is clear that we dare not allow it to "dry up like a raisin in the sun."12 It is our 96 I College & Research Libraries • March 1972 responsibility as educators and librarians to dispel the "invisible man" concept by developing programs and resources which meet the needs of all Americans. REFERENCES l. Charles V. Hamilton, "The Question of Black Studies," Phi Delta Kappan 51:362 (March 1970). 2. William W. Brickman, "The Black Studies Bandwagon," School & Society 98:140 (March 1970). 3. "Black Studies Studied; American Council on Education Reports," America 120:698 (21 June 1969). 4. C. Vann Woodward, "Clio with Soul," Black Studies Myths and Realities, A. Philip Randolph Educational Fund (Sept. 1969), p .l8. 5. W. E. B. DuBois, Souls of Black Folk (Chi- cago: A. C. McClurg & Co. , 1922), p.3. 6. Nathan Hare, "What Black Studies Mean to a Black Scholar," College & University Business 48:58 (May 1970). 7. Kenneth B. Clark, "Letter of Resignation from Board of Directors of Antioch College," Black Studies Myths & Realities, A. Philip Randolph Educational Fund (Sept. 1969) , p.33. 8. Stephen J. Wright, "Black Studies and Sound Scholarship," Phi Delta Kappan 51:367 (March 1970). 9. Roy Wilkins, "The Case Against Separatism: 'Black Jim Crow,' " Black Studies Myths & Realities, A. Philip Randolph Educational Fund (Sept. 1969), p.38-39. 10. Vincent Harding, "Toward the Black Uni- versity," Ebony 25:157 (Aug. 1970). 11. Stephen Henderson, "Toward a Black Uni- versity," Ebony 25:114-15 (Sept. 1970). 12. Langston Hughes, "Harlem," Langston Hughes and Ama Bontemps, eds., The Poetry of the Negro, 1746-1970 (New York: Doubleday and Co., 1970), p.l99. l ,