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vidual students as well as by groups. And I have depended, almost
shamelessly, on College publications, especially Old Gold and Black,
for information and insights nowhere else available.
I am aware, however, that, all the while that more dramatic
events were occurring, students were also occupied, before and after
classes, with their own special commitments and talents. As a pas-
sionate advocate for music, I must pay tribute to the students who,
year after year, sang in the choral groups, and to those who per-
formed and, on occasion, marched in the bands and participated in
the Jazz Ensemble and the Wind Ensemble, and also, as a devoted
listener to WFDD, I must extend congratulations to Dr. Julian
Burroughs, to the successive radio station managers, and to their
staffs for the way in which they provided the campus—and the
community—with regular offerings of news and music.
With different purposes, and with an atmosphere and ambiance
all their own, the social fraternities—the “Deacs Who Are Greeks,”
as Old Gold and Black labeled them—continued to have appeal for
young men seeking outlets for pleasure as well as the mystique of
brotherhood. Ten of them came virtually intact from the “old cam-
pus”: Alpha Sigma Phi, Delta Sigma Phi, Kappa Alpha, Kappa Sigma,
Lambda Chi Alpha, Pi Kappa Alpha, Sigma Chi, Sigma Phi Epsilon,
Sigma Pi, and Theta Chi. They continued active in Winston-Salem.
In 1969–1970 an eleventh fraternity, Delta Kappa Epsilon, was issued
a charter by its own national
organization, but the “Dekes”
lived in off-campus housing—
first on Reynolda Road and later
on Polo Road, just north of the
campus—and were not official-
ly “recognized” by the Univer-
sity. (Even as late as 1983 the
College Bulletin still did not list
Delta Kappa Epsilon among the
University’s “social fraterni-
ties.”) In 1979–1980 two histori-
cally black fraternities—Alpha
Phi Alpha and Omega Psi Phi—
established chapters at Wake
Forest, and throughout the
Paul Gross
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