On Objects and Voices: Material Culture and Oral History in the Case of Shule Ya KujitambuaMain MenuOn Objects and VoicesFront page and 'About this Project'Brief Overview of The History of African-Centered EducationHistorical context of African Centered EducationCouncil of Independent Black InstitutionsAfrican Centered Education in OberlinShule Ya KujitambuaMaterial Culture and Oral History: Theory and ReflectionBibliographyAcknowledgements
Black Studies Gets Department Status
1media/PSourceImage, Black Studies Gets_thumb.jpeg2020-03-11T19:06:06+00:00Ella Murrayaa4992cda402c9694497d0fc2b7db3de8a1dc8e9212plain2020-03-20T17:12:25+00:00SUBGROUP I. Administrative Records (cont.) Series 4. Correspondence Files (cont.) Subseries 2. Inner Office Files (alpha) (cont.): Series 3. Committee Files: Box 1, Afro-American Committee, 1968-1969 (4f)5/12/1983Ella Murrayaa4992cda402c9694497d0fc2b7db3de8a1dc8e9
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1media/Screen Shot 2020-03-11 at 3.16.03 PM.pngmedia/Screen Shot 2020-03-11 at 3.16.03 PM.png2020-03-11T19:05:26+00:00College Students and Shule Ya Kujitambua17visual_path17542020-04-22T16:08:37+00:00 The creation and longevity of the Shule was dependent upon college students. The 1970s were a time of immense reform in Oberlin as a result of the Black Power movement. For example, the Afrikan Heritage House was built, the Black studies department was created, and the African American Community Student Development Program began. This was a time when Oberlin college students were focused on the importance of education of all. Booker Peek said “there is no excuse for Black professors - Black intellectuals - not to see the connection between Black freedom and liberation and skills education.” Peek elegantly draws upon the interconnections between education for all, freedom, and Black rights.
