11. Reynolda Gardens, as a part of the University,
should remain open to all at all times of the day. No
admission charge should be imposed nor should the
constant harassment by police on innocent visitors
to the park be allowed to continue. A People’s Park,
open to all, should be established.
12. The College Book Store and Laundry should be stu-
dent owned and operated or profits made in these
enterprises should be redistributed to the student
or for student activities.
13. A competent and expanded medical staff should
be employed. There should be a qualified doctor on
duty twenty-four hours a day.
14. The students’ medical, psychological, and academic
files should not be shown to anyone without the
students’ consent. Especially the law enforce-
ment agencies have no business searching student
records without permission. The University should
also refuse to comply with the Selective Service
System and other militaristic agencies that require
university assistance.
15. Privacy from undue intrusion should be guaranteed
to the student. The student should enjoy similar
constitutional rights as other people who rent
living quarters.
16. All dress rules should be abolished.
17. A day care center should be established by the uni-
versity for the care of university personnel. Hourly
wage workers, especially Blacks, are placed at a
great disadvantage without adequate care facilities
for their young.
18. 2 weeks amnesty—for students working for candi-
dates in the 1970 election.
Being a dean in the sixties and early seventies was not
easy. Students were restless, seething, sometimes angry,
inclined to protest against whatever displeased them. The
campus atmosphere was unpredictable and mercurial, if
not revolutionary. And it was the peculiar responsibility of
Mark and his friend and colleague Lu Leake, in this uncer-
tain environment, to maintain order and discipline.
And they did so. Largely through the efforts of Mark
and Lu, Wake Forest remained essentially unscarred. What
happened in so many other places did not happen here—
partly, I think, because Mark believed in the integrity of
his assignment. He was a man of tradition, a family man,
a church-going Baptist by inheritance and by conviction,
and disrespect for propriety and law displeased him. He
did not hesitate to stand ready outside a dormitory when
disruption of the peace was threatened or to rebuke—or
punish—a student who did violence to his—and Wake For-
est’s convictions of what was right.
But there was another side to the sixties—and another
side to Mark Reece. Beyond what was distasteful or threat-
ening about those years, there was also an idealism, a high-
mindedness of spirit that manifested itself again and again
in, for example, the civil rights movement, in a concern for
the poor and the dispossessed, in the rediscovery of the
common man. The culture of Wake Forest student life,
like the culture of the American young, was richly visible
and full of vitality, and Mark understood and appreciated
that culture.
So it was that Mark, even while being true to his
burdensome duties as Dean of Men, saw to it that Wake
Forest embraced what was valuable and inspirational about
the young men and women of those “changing” times. With
the help of one secretary and a handful of gifted students,
he was a veritable one-man Student Union. And, besides
everything else, he invented the brilliant idea that Wake
Forest should build a collection of contemporary art out
of the best works that New York City had to offer. Go when
you can to the Reece Gallery in the Benson Center and see
what that collection has become: look at its variety, its
boldness, its artistic summary of the last thirty years of
American life.
That collection of art is a legacy of Mark Reece, and it
will continue to illuminate our lives.
appendiX f
eXcerpts from a tribute to marK reece, may 15, 1997
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