I did it for the brotherhood: Nonblack members in black greek-letter organizations

Black Greek-letter Organizations in the Twenty-First Century

Volumn , Issue , 2008, Pages 313-344

  Hughey, Matthew W ^a  

^a NONE

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EID: 84898094221     PISSN: None     EISSN: None     Source Type: Book    
DOI: None     Document Type: Chapter

References (55)

1. The National Interfraternity Conference (NIC) and the National Panhellenic Conference (NPC) are the governing bodies for traditionally white fraternities and sororities, respectively.
2. E. G. Whipple, J. L. Baier, and D. Grady, "A Comparison of Black and White Greeks at a Predominately White University," NASPA Journal 28, no. 2 (1991).146.
3. A. Berkowitz and I. Padavic, "Getting a Man or Getting Ahead: A Comparison of White and Black Sororities," Journal of Contemporary Ethnography 27, no. 4 (1999).530-57.
4. See R. Binder, M. B. Schaub, W. Seiler, and T. Lake, "Greek Academic Achievement Update: Gamma Sigma Alpha and Bowling Green State University Partnership" (paper presented at the annual meeting of the Association of Fraternity Advisors, Columbus, Ohio, December 2002).
5. J. Kunjufu, Black College Student Survival Guide (Chicago: African American Images, 1997).
6. C. W. McKee, "Understanding the Diversity of the Greek World," in Fraternities and Sororities on the Contemporary College Campus, ed. R. B. Winston Jr., W. B. Nettles III, and J. H. Opper Jr. (San Francisco: Jossey-Bass, 1987), 21-35.
7. L. R. Stains, "Black Like Me," Rolling Stone, March 24, 1994, 69-72.
8. Walter Kimbrough, Black Greek 101: The Culture, Customs, and Challenges of Black Fraternities and Sororities (Madison, N.J.: Fairleigh Dickinson University Press, 2003), 38, 41-43.
9. Sociologist Anthony Giddenss "structuration theory" is one of his best-known ideas. At its center is a cyclical relationship between social structure and human action. For more, see A. Giddens, The Constitution of Society (Berkeley: University of California Press, 1984).
10. Kimbrough, Black Greek 101, 41.
11. E. Franklin Frazier, Black Bourgeoisie (New York: Simon and Schuster, 1957).
12. R. Plotkin, "A Brief History of Racial and Ethnic Discrimination in Greek-Letter Organizations," Alternative Orange 2, no. 6 (April 1993).12.
13. Negro Frat Admits White Brother," Ebony, October 1946, 24, 26.
14. White Student Belongs to Negro Frat at K.U.," Lawrence Daily Journal-World, October 24, 1953, 2.
15. Interview via post-mail, March 24, 2006.
16. Negro Joins Fraternity," New York Times, March 25, 1949
17. Admits White Student," New York Times, April 12, 1949.
18. Negro Clubs Told to Enroll Whites," New York Times, December 28, 1959.
19. Stains, "Black Like Me," 70-71.
20. Whites in Black Sororities and Fraternities," Ebony, December 2000, 173.
21. Stains, "Black Like Me," 72.
22. As a white member of the BGLO Phi Beta Sigma Fraternity Inc., my experiences support most of the research on this topic. For the ten years I have been a member, the harshest challenges have come from other whites. Whether this means that whites possess more negative attitudes about my racial boundary crossing or whether they simply feel more of a right to confront me about my BGLO membership calls for more qualitative inquiries on the subject.
23. Whites in Black Sororities and Fraternities," 174.
24. Lawrence C. Ross Jr., The Divine Nine: The History of African American Fraternities and Sororities (New York: Dafina Books, 2002).
25. A. Burkdoll, "Greek Differences: Black, White," Alligator On-Line, University of Florida, October 7, 1996, http://www.alligator.org.
26. Elizabeth Wen-Chu Chen, "The Continuing Significance of Race: A Case Study of Asian American Women in White, Asian American, and African American Sororities" (doctoral diss., University of California-Los Angeles, 1998), 106.
27. Mari Matsuda, Where Is Your Body? And Other Essays on Race, Gender and the Law (Boston: Beacon Press, 1996), 150.
28. I draw inspiration for this typological framework from Sharon Hays, Flat Broke with Children: Women in the Age of Welfare Reform (New York: Oxford University Press, 2003). Her chapter "Cultures of Poverty" is particularly insightful for a delineation of the types of women on welfare.
29. Ronald Hall, "Entitlement Disorder: The Colonial Traditions of Power as White Male Resistance to Affirmative Action," Journal of Black Studies 34, no. 4 (March 2004).571-72.
30. Melanie Bush, Breaking the Code of Good Intentions: Everyday Forms of Whiteness (New York: Rowman and Littlefield, 2004).
31. The notion of "paternalism" has occupied a marginal role in the analysis of intergroup boundary transgression mainly because of an overriding concern with forms of direct conflict and hostility. However, Pierre Van den Berghe discusses the term in the context of preindustrial societies whereby a small minority dominates a large majority. See P. Van den Berghe, Race and Racism: A Comparative Perspective (New York: John Wiley and Sons, 1967).
32. Gunnar Myrdals classic study of black-white relations regards paternalism as (dys)functional for social cohesion. See G. Myrdal, An American Dilemma: The Negro Problem and the Modern Democracy (New York: Harper and Brothers, 1944).
33. Genovese applied the concept to master-slave relationships in the antebellum South, and others have applied it to the assessment of industrial enterprise. Some authors see paternalism as a system fraught with contradictions. See E. D. Genovese, Roll, Jordan, Roll: The World the Slaves Made (New York: Random House, 1974)
34. D. Lockwood, "Sources of Variation in Working Class Images of Society," Sociological Review 14 (November 1966).249-67
35. H. Newby, "Paternalism and Capitalism," in Industrial Society: Class, Cleavage, and Control, ed. R. Scase (London: Allen and Unwin, 1977), 59-73
36. W. Staples and C. L. Staples, Power, Profits and Patriarchy (New York: Rowman and Littlefield, 2001).
37. D. VanDeVeer, Paternalistic Intervention (Princeton, N.J.: Princeton University Press, 1986).
38. M. R. Jackman, The Velvet Glove: Paternalism and Conflict in Gender, Class, and Race Relations (Berkeley: University of California Press, 1994), 14-15.
39. Eduardo Bonilla-Silva, "The Linguistics of Color Blind Racism: How to Talk Nasty about Blacks without Sounding Racist," Critical Sociology 28, nos. 1-2 (2002).42.
40. Sociologist Pierre Bourdieu coined the term cultural capital in "Cultural Reproduction and Social Reproduction," in Knowledge, Education and Social Change, ed. Richard K. Brown (London: Tavistock, 1971). Cultural capital can be understood as forms of knowledge, skill, education, and any advantages a person has that convey a higher status in society, including high expectations.
41. Mary Waters, Ethnic Options: Choosing Identities in America (Berkeley: University of California Press, 1990).
42. Herbert J. Gans, "Symbolic Ethnicity: The Future of Ethnic Groups and Cultures in America," in Majority and Minority, ed. N. Yetman (Boston: Allyn and Bacon, 1991), 416-29.
43. F. Parkin, "Strategies of Closure in Class Formation," in The Social Analysis of Class Structure (London: Tavistock, 1974), 1-18
44. R. Collins, The Credential Society (New York: Academic Press, 1976).
45. B. Bryson, Making Multiculturalism (Stanford, Calif.: Stanford University Press, 2005)
46. B. Bryson, "Anything but Heavy Metal: Symbolic Exclusion and Musical Dislikes," American Sociological Review 61 (1996).884-99
47. M. Lamont, Money, Morals, and Manners (Chicago: University of Chicago Press, 1992)
48. R. A. Peterson and R. Kern, "Changing Highbrow Taste: From Snob to Omnivore," American Sociological Review 61 (1996).900-7.
49. Bryson, "Anything but Heavy Metal."
50. My chi-square of 48.576 is significant to the .02 level (see table 16.3). Although this is not a standard accepted p-value, these results are reported because of the small number of cases (n = 30). However, this leads me to believe that there is in fact a relationship between self-reported level of political activity and self-reported desire for BGLOs to either remain black or become more racially diverse. The higher the self-reported level of political activity associated with the BGLO, the more its members wanted the organization to remain black. The lambda of .333 (p < .05) illustrates the strength of this relationship and the direction. This is a moderately strong relationship, especially considering the small sample size. A group t-test shows the results of the independent variable on the dependent as well (see table 16.4). This test was significant to the .001 level, indicating a very accurate correlation, and as one reads from the chi-square test, the relationship is also of moderate strength.
51. L. M. Alcoff, "The Problem of Speaking for Others," in Who Can Speak? Authority and Critical Identity, ed. J. Roof and R. Weigman (Urbana: University of Illinois Press, 1995), 99.
52. D. Callaghan, "The Vicar and Virago: Feminism and the Problem of Identity," in Roof and Weigman, Who Can Speak? 196.
53. D. Bertaux and M. Kohli, "The Life Story Approach: A Continental View," Annual Review of Sociology 10 (1984).231.
54. D. E. Reed-Danahay, Auto/Ethnography (New York: Oxford, 1997), 3.
55. E. Mykhalovskiy, "Reconsidering Table Talk: Critical Thoughts on the Relationship between Sociology, Autobiography and Self-Indulgence," Qualitative Sociology 19, no. 1 (1996).140.