Rituals, Symbols & Non-Traditional Greek-Letter Organizations

Rituals, Symbols & Non-Traditional Greek-Letter Organizations

Societal Construction and Control

Cilia María Ruiz-Paz

Anthropology of Violence

International Christian University Professor Shaun K. Malarney

26 February 2014

2 | P a g e Rituals and Non-Traditional Greek Letter Organizations – Ruiz-Paz

Contents

Abstract 3

Introduction 3

Historical Context: BGLO and LGLO 4

BGLOs 4

LGLOs 6

The Non-Traditional Greek 8

Rituals 9

The Use of Ritual and Symbols in BGLOs and LGLOs 11

Symbols 13

Rituals 16

Societal Construction and Control 24

Conclusion 26

Glossary of Greek Terminology 27

References 35


Abstract This essay examines the societal influence of the North American non-traditional Greek Letter Organizations, and more specifically the societal construction and control exercised by Black Greek Letter Organizations (BGLOs) and Latino Greek Letter Organizations (LGLOs) upon their communities. The essay begins by exploring the historical context for the development and expansion of BGLOs and LGLOs, followed by the presentation of each respective community’s academic challenges to societal success. The paper then examines the use of symbols and rituals for both groups in an effort to demonstrate the power that BGLOs and LGLOs have over the creation and maintenance of societies and communities. Without the often paradoxically destructive and constructive power of rituals and initiation processes, BGLOs and LGLOs would not be as successful in empowering students in professional achievement, which would negate their purpose by hindering the raising of the overall professional and social attainment of their respective cultural cohorts.

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Introduction The Greek community on North American college campuses is both revered and jeered for the benefits it provides to the individual students, the campuses on which they are housed and communities at large. The image of frat house parties and colorful Greek letters being displayed on anything from body parts to key chains and automobiles plagues the entertainment industry, strongly influencing public opinion on the purpose and success of these organizations. Additionally, while the media readily dishes out images of the traditional white Greek system, it overlooks the portrayal of the non-traditional Greek system all together. There are vast and distinct differences between the two as historical events dating back to slavery created a divide that has shaped the modern objectives and representation of these Greek-letter organizations. This essay takes a closer look at the Greek non-traditional organizational system and the influences and contributions it has made and makes to society. It does so by looking deeper into the history behind the two systems and their divide and how this history has fostered and nurtured fraternal relationships among its members and communities. It also identifies the organizations that arose in the American cultural context, focusing specifically on two of these non-traditional branches, the Black Greek-Letter Organizations and the Latino Greek-Letter Organizations. The essay additionally presents the reasons and benefits behind the popularity of these organizations to the people in their communities by showing that non-traditional fraternities and sororities emerged to counter the societal obstacles and academic challenges faced by both cohorts. Thus, in a need to create and maintain a strong social order in an alien society, strong institutions with solid foundations need to be established in order to lead communities to eventual success by generating solidarity, comradeship and confidence in their own abilities. Careful examination of the organizations founded by the two communities will show success stemming from the use of symbols and rites. The relative success of Black Greek Letter Organizations within American society urged other communities including the Latino, Asian, Native American, and LGBT communities to follow suit and duplicate the African American model to strengthen their own


communities. Throughout all of these non-traditional organizations, but particularly among Latino Greek Letter Organizations, the rituals and symbolic associations are powerfully visible and are the glue that holds the organizations together. Consequently, in the last part of the essay, the process by which communities blindly turn over power to organizations, even without conscious understanding of the methods employed by fraternities and sororities, is presented and explained. These organizations break down members and their individuality in order to re-create a social unit which can hold up under social scrutiny, repression and pressure to assimilate. The rituals, rites and symbols of the organizations act as the catalysts and avenues for classical conditioning of pledges, and the organizations utilize them forcefully and aggressively in the quest to strengthen and unite not only the members of the organization, but ultimately the community at large.

Historical Context: BGLO and LGLO The broad and varied history of the United States has brought with it a cultural richness as diverse as the histories of the immigrants who have called the United States their home for centuries. As society changes and evolves, immigrants and their descendants are faced with new opportunities as well as new challenges to overcome. Founded in 1776 at The College of William & Mary, Virginia, the Phi Beta Kappa Society was the first Greek-Letter Organization (GLO) to emerge in a university. The Greek collegiate system quickly developed and evolved to enhance the social atmosphere for white American males. However, as the population grew and diversified, a similar parallel system was developed, a non-traditional one, aimed at embracing other colors, nationalities and orientations and meeting the needs of all students around the country. The non-traditional and culture interest GLOs in the United States (also referred to as the North American fraternities and sororities) currently include a long and broad list of organizations generally focused on special interests surrounding culture and identity. This list reflects American diversity and currently includes 29 African American, one Armenian, 40 Asian American, 22 Christian, one Italian-American, seven Jewish, 43 Latino, eight LGBT, 66 Multicultural, three Muslim, five Native American, two Persian and 12 South Asian GLOs. ("Fraternities and sororities in North America." Wikipedia: The Free Encyclopedia) In order to understand how non-traditional GLOs have impacted society, it is important to first understand the historical context and the purpose for which they were created. While it would be beneficial to investigate further on all non-traditional GLOs, this paper will focus on the two strongest GLOs, the Black Greek Letter Organizations (BGLOs) and the Latino Greek Letter Organizations (LGLOs).

BGLOs African secret societies, black benevolent societies and social fraternals emerged in the late 19th century and early 20th century in cultural and social opposition of the Greek-letter organizations in existence at that time. All of the latter organizations were exclusively white, and the creation of black fraternal organizations acted as cultural and social maps for the black community of the time. The organizations showed the social options available to students at that time and were established mainly to allow black students to function as legitimate college organizations within a repressive white society. Legitimization, however, was not the sole reason for the formation of Black Greek Letter Organizations (BGLOs). BGLOs


also served as a means for political purposes and became an active part of a historical movement. (Whaley 46-82) These early fraternal organizations fall under the historical umbrella of the black collegiate organization commonly referred to as the “Divine Nine.” The Divine Nine fraternities were established as a product of social and cultural circumstances facing each of the nine individual groups, Alpha Phi Alpha, Kappa Alpha Psi, Sigma Gamma Rho, Alpha Kappa Alpha, Omega Psi Phi, Delta Sigma Theta, Phi Beta Sigma, Zeta Phi Beta and Iota Phi Theta fraternities, and their creation, history and survival are important factors in their modern societal role. It is important to note that black and white universities at the turn of the 20th century had very different purposes and goals. It is for this reason that the site of establishment of the fraternities had a direct influence upon the organizational structure and cultural, social and political consciousness that each of the Divine Nine organizations developed independently. Historically black colleges at this point in history were founded in order to provide black American students with the opportunity to attain higher education. White colleges would not admit black American students following segregation and discriminatory admission policies, and were “used as an apparatus to perpetuate white and, often male privilege (white women, ethno-religious groups, and other people of color, too, faced barriers to university admissions policies in the nineteenth and early twentieth centuries).” (Whaley 46-82) In 1929, the Divine Nine would come together to strengthen and develop collective cultural, social and political consciousness under the National PanHellenic Council (NPHC). Howard University – a historically black college founded a few years after the official end of slavery who appointed a white president until the mid-20th century – was not radically political nor was it open to the culture and the presence of the black community. Interestingly enough, Howard was the foundation site for five of the nine GLOs, and along with various other historically “black” colleges including Wilberforce University in Ohio, Spelman and Fisk Universities in Georgia and Hampton Institute in Virginia were reportedly made up of a lighter skinned student population. They did, however, emphasize that their students succeed and surpass white students academically and financially in an effort to prove what black students were capable of achieving. On the other side of the spectrum were Bethune-Cookman College in Florida and Tuskegee Institute in Alabama who did not adhere to enrolling the lighter skinned students which at the time, according to Russell, Wilson and Hall (1992), was attributed to class advantage and higher education; they did, however, embody conservative approaches to racism, economic advancement and cultural politics, and encouraged students to succeed in ways that would note pose a threat in the context of US racism and segregation. Like many organizations and individuals, historical events and evolutions would force the work and experiences of BGLOs to change over time; however the Divine Nine would prove to be essential to the collegiate experience and the educational goals of black Americans, and paved the way for other non-traditional Greek Letter Organizations (GLO) to emerge.


Organization Type Date

Founded University

Official Colors

Official Symbol(s) Purpose

Alpha Phi Alpha F December 04, 1906

Cornell University

Black & Old Gold

Great Sphinx of Giza Pharaoh

Ape Yellow Rose

stimulate the ambition of its members; to prepare them for the greatest usefulness in the cause of humanity, freedom, and dignity of the individual; to encourage the highest and noblest form of manhood; and to aid downtrodden humanity in its efforts to achieve higher social, economic, and intellectual status

Alpha Kappa Alpha S January 15,

1908 Howard

University

Salmon Pink & Apple Green

Ivy Leaf Pink Tea Rose

cultivates and encourages high scholastic and ethical standards; promotes unity and friendship among college women; alleviates problems concerning girls and women; maintains a progressive interest in college life; and serves all mankind

Kappa Alpha Psi F January 15,

1911 Indiana

University Crimson &

Cream

Diamond Red carnation

Cane

considers for membership only those aspirants whose personal, social and academic qualifications are acceptable to both the College and Fraternity

Omega Psi Phi F November 17, 1911

Howard University

Royal Purple & Old Gold

African Violet Lamp

Manhood, scholarship, perseverance and uplift

Delta Sigma Theta S January 13,

1913 Howard

University

Crimson & Cream or

Red & White African Violet

promote academic excellence and to provide assistance to persons in need

Phi Beta Sigma F January 9,

1914 Howard

University Royal Blue & Pure White

Dove White Carnation (Crescent Moon)

Brotherhood, Scholarship and Service

Zeta Phi Beta S January 16,

1920 Howard

University Royal Blue & Pure White

Dove White Rose

address societal mores, ills, prejudices, poverty, and health concerns of the day

Sigma Gamma Rho S November 12, 1922

Indianapolis Royal Blue &

Gold Yellow Tea Rose

Poodle enhance the quality of life within the community. Public service, leadership development and education of youth

Iota Phi Theta F September

19, 196

Morgan State

University

Charcoal Brown &

Gilded Gold

Centaur Yellow Rose

commitment to make meaningful contributions to society in general, with particular emphasis in the African-American community

Table 1 – The Divine Nine (Official Websites)

LGLOs Much like BGLOs, Latino/a Greek Letter Organizations (LGLOs) were founded in an effort to promote Latino and Latina student success. LGLOs walked in the footsteps of the Divine Nine, using their structure, rituals and symbolic guidance as models; however, LGLO’s also have an added layer to them in that focus on promoting cultural awareness is central to their purpose. Latino student organizations have been recorded as far back as the late 1800’s, however lack of research and documentation has made exact dates difficult to pinpoint. Phi Iota Alpha Fraternity has been traced to 1898 with a group of elite Latin American men organizing the Union Hispano Americana (UHA) and networking with similar organizations nationwide. However, UHA merged with Pi Delta Phi and Phi Lambda Alpha to form a new Phi Lambda Alpha in 1921. This fraternity then merged with Sigma Iota to finally form Phi Iota Alpha in 1932. Chicano/a – or people of Mexican origin or descent living in the United States (Planas Latino Voices) – activism began in the 1920s to counter the treatment of Mexicans as second-class citizens, and “the majority Eurocentric culture tried to systematically transform them into a product of mainstream society through acculturation”. (Muñoz, and Guardia 104-132). Chicano children were taught white-American traditional values which contributed to the erosion of indigenous cultural pride, making Chicano youth issues important for creating community support systems. Various organizations were created in the 40’s and 50’s including the Mexican American Movement (MAM), the Association of Spanish Speaking Peoples (PASSO) and the League of United Latin American Citizens (LULAC). The founding of the Chicano Student Organizations are tied to the first National Chicano Youth Liberation Conference in Denver, Colorado, where dissemination of information about civil rights, nationalist ideology and Chicano self-


identity was distributed to youth on college campuses and to Chicano communities. (Muñoz, and Guardia 104-132). Between the 1930’s and the 1950’s there was no further LGLO expansion. In 1958, Phi Zeta Chi Fraternity and Eta Phi Zeta sorority (1969) were founded in Puerto Rico and this opened the door for a large expansion of LGLO fraternities and sororities nationwide. The National Association of Latino Fraternal Organizations (NALFO) was created in 1998 “to promote and foster positive interfraternal relations, communication, and development of all Latino Fraternal organizations through mutual respect, leadership, honesty, professionalism, and education.”

Table 2 - Latino/a Organizations (Muñoz, and Guardia 104-132)


The Non-Traditional Greek Even with explicit governmental bans on discrimination, the subjective success of the Civil Rights movement, and in the implementation of affirmative action initiatives, non-traditional GLOs have multiplied, matured and exponentially expanded in ways unforeseen to organization founders. As immigrant populations face challenges to their identity and survival, these same organizations have also modernized to meet the needs of their communities. With so many existing GLOs and many of the initial issues minimized, why then are these organizations so attractive? In order to explore this question, the current situation of minority students – herein black and Latino students – should be evaluated. A society’s success can be measured in various ways one of which includes educational competence and professional degrees. Education has profound impacts on both the individual and society, with individuals with Bachelor’s degrees earing twice that of high school graduates, and professional degree holders earning twice that of Bachelor’s degree holders. Demand for post-secondary education has increased with enrollments up to 14 million. However, access to college and four year universities as well as degree completion rates for minority, low income, and disabilities students have always lagged behind the rates for white students. (Swail, Redd, and Perna 43-51; 75-77) Educational attainment for black and Latino students is substantially lower than for white and Asian students. In 2000, Bachelor’s degrees for individuals 25 and older of Hispanic heritage reached only 11%, lagging behind African American students with 17%, Caucasian students 28% and Asian students with 44%. (Swail, Redd, and Perna 43-51; 75-77) According to Swail, academic success for minority students is linked to four critical junctures: academic preparation, graduation from high school, enrollment in college and persistence in college. High academic preparation in high school is straight forward in regards to rigorous curriculum and achievement and positively related to high school graduation, college enrollment, rates of transfer from two-year to four-year universities, progress toward earning a Bachelor’s degree by the age of 30 and college completion rates, among others. (Swail, Redd, and Perna 43-51; 75-77). Persistence and retention in college presents a slightly more complicated situation. Based on Emile Durkheim’s theory of suicide, Vincent Tinto’s Student Integration Model (1975) provides a basis for student’s retention patterns in higher education: social integration of students increases their institutional commitment, reducing likelihood of student attrition. Swail agrees and insists that retention is based on academic preparedness, campus climate, and commitment to educational goals and to the institution, social and academic integration and financial aid. The importance and factors playing into the retention and eventual success of students is important to examine as it is the basis for the creation and perpetuation of GLOs, but more specifically, the creation of non-traditional ones. It is for this reason that Swail’s research in the field is relevant to the understanding of the utility of these organizations. His findings provide evidence of how culture shock, the lack of diversity in student, faculty, staff and curriculum can restrict nature and the quality of minority student interactions, decreasing numbers in eventual retention and eventual life success. Minority students at predominantly white institutions encounter additional stresses; Smedley, Myers and Harrell (1993) found that these students experienced stress on five separate factors including social


climate, interracial stresses, racism and discrimination, within-group stresses, and achievement stresses. Interviews with minority students have signaled that the students feel a difficulty having friendships with non-minorities, experience rude and unfair treatment because of race, racist institutional policies and practices, and have strong doubts about ability to succeed. Additionally, students in these organizations feel a general unacceptance of bilingual communication, their form of dress, choices in music and express a general feeling of exclusion in regards to physical and academic representations of culture. (Swail, Redd, and Perna 43-51; 75-77) Continued research has shown that ethnic and cultural programs designed to support ethnic minorities’ academic and social integration among other special programmatic efforts have eased transition into college and increased retention of students of color. Nonetheless, one criticism to keep in mind is that programs exclusive to minorities may at time limit students’ social and cultural networks to program activities, which in turn may further alienate them from the rest of the student body. Most importantly, however, is the social and academic integration of minority students into the fabric of the university. The establishment of peer relations coupled with the development of role models and mentors have been found to be key in student integration, both academically and socially. Building on Durkheim’s suicide theory, like suicide victims who were totally removed from the social fabric of a society, students in a similar position – as are students of color – are removed from the social fabric of their educational institution and therefore much more likely to leave college than to persist. Tinto’s theory suggests that students’ ability to conform to or integrate into the social and intellectual membership of a university is pivotal to their ability to persevere through graduation and acquisition of degrees. Astin (1984) concurred with evidence of involvement in student organizations being a strong tool for retention. New friendships and peer interactions could be considered the most recognized methods of social integration as peer relationships often offer the much needed personal and academic support. One last aspect to be highlighted from Swail’s research is that of financial aid. Swail presents evidence showing that low income and minority students who receive grants contrary to receiving loans are more likely to persist in higher education and professional degrees than students who attend school solely on loans. All of the information highlighted in this section is relevant to understanding the influence had by non-traditional GLOs, and more specifically BGLOs and LGLOs, in that each organization has as a purpose and central focus various - if sometimes not all – of the retention criteria delineated above.

Rituals Before being able to explain the importance of rituals as the binding force and strength of non-traditional GLOs, rituals and their significance in the social context need to be explored. A ritual – a symbolic behavior that is socially standardized and repetitive – must also be communicative and socially transformative. Rituals have a functional dimension in the survival of the organism, social order and its reproduction, and construct solidarity and social cohesion in a type of “siblingship”. (Malarney) Two approaches to ritual exist. On the one hand, there are social theorists like Durkheim who believe that ritual is a sacrament of social solidarity. On the other are those who view ritual as a means of


channeling conflict. Durkheim was persuaded of the major role played by ritual in the creation of ordered social life (Bournocle, 55-75) which reinforces the argument for non-traditional GLO rituals as the glue that binds the organizations and their communities together. The rituals of the non-traditional GLOs as discussed in greater detail later on in this report and in line with Durkheim, are important to create and maintain ordered social life by resolving the contradiction of individuals and society. (Bournocle, 55-75) Critics of the solidarity building ritual argue that as a place for social integration and consensus is too limited to deal with the complexity and range of rituals, rituals do not necessarily unite the community but simple strengthen the dominant group. Critics argue that the individual is controlled by social processes and repressive psycho-social instincts which in the context of non-traditional GLO rituals could be interpreted through the process of hazing potential GLO members. While the purpose of this essay is not to examine any hazing rituals of GLOs, it is nonetheless important to acknowledge that hazing does exist within the Greek-letter community. It is therefore imperative to emphasize that not all hazing activities come from rituals, and that rituals should not automatically be equated with hazing in these organizations. Hazing is defined as ‘‘any activity expected of someone that joins a group, which humiliates, degrades, abuses, or endangers its victims.’’ (Edelman, 2005, p. 310) Various psycho-social theoretic explanations as to why hazing occurs have been developed. Research conducted on black men reveals that they do not see themselves as having the same political, social and economic opportunities as other member of their society; thus, as with rites of passage of other groups, tribes and cultures around the world, black men have associated the ability to withstand physical abuse as the key ingredient in building and defining their manhood. (Jones) No one theory explains hazing and “the phenomenon of hazing represents one of the most complex, confusing, and conflicted of all human social or group behaviors, compounded by the fact that definitions for what actually constitutes hazing are, in most cases, so general that almost any activity of any group at any time could technically be framed or defined as hazing.” (Cornell University, 2007). Cornell University (2007) has outlined elements which give insight into the why behind rituals and the importance of employing them (as well as hazing) within organizations such as GLOs. Among the elements, evolutionary psychology explains that our ancestors survived by forming groups with strong bonds, which carried down to humans as social creatures with needs for affiliation. Lack of external constraints can also play a part in that the social order of civilizations depends on accountability and shared agreement to conform to behavioral norms. Research has additionally demonstrated that when individuals experience highly stressful experiences together, they develop closer ties as a result of the shared coping. In this same line of thinking, self-esteem is often bolstered by a sense of accomplishment and acceptance by others which can come from the shared experiences and coping mechanisms. A last element aimed at explaining the value of rituals within GLOs deals with the rite of passage which may help mark transitions. Rituals here serve as a way for a community to assist members through this process and have lasting impacts on those being initiated. Groups and organizations such as the GLOs benefit from rituals in various ways. Rituals bring groups closer together, keep traditions intact, help individuals to learn about one another, cultivate shared pride, promote discipline, and of great importance to GLOs, provide global identification. Members feel a sense of pride and eliteness in continuing traditions and keeping group secrets, feel accomplished and more self-aware, have enhanced coping skills, develop close family-like friendships with other members (both new and senior), and feel heightened sense of group belonging . Rituals and group and societal


belonging also bear high costs including higher stress, large demands on time, and loss of relationships outside of the organization. (Cornell University, 2007).

The Use of Ritual and Symbols in BGLOs and LGLOs Ritual - A secret ceremony of a Greek organization. Also, the formal document that contains the secret principles and

ideals upon which the organization was founded. Ritual elements are sacred to each fraternity and sorority and have

been handed down through generations. Only initiated members may be privy to rituals. (Montclair State University)

GLOs are often mystified, glorified and veneered for their rituals and symbolic representations. The first and most obvious symbolic association of GLOs lies in the naming of their organizations, and the question commonly brought up regards the use of Greek letters as a naming system. The pattern was inspired by the Freemasons and their brotherhood, rites and symbols. Phi Beta Kappa, the first fraternity to come to existence, chose to use the Greek letters Phi Beta Kappa because those letters represented their motto Philosophia Bios Kybernethes, roughly translated to “Philosophy is the guide to life.” The attraction of using Greek letters in names grew and was incorporated into other fraternities and later sororities, motivated by the idea that college men were more highly educated than peers who were not member of GLOs. Because Greek and Latin both exemplified intellectual standing and sophistication, Greek names became standard even while Masonic influence and inspiration diminished. (Blake) In an effort to provide clarity and continuity, the publicly known symbols and rituals of BGLOs and LGLOs will be explored jointly. However, the focus will remain on the fraternities and sororities of the Divine Nine group for BGLOs and the following 11 NALFO organizations for LGLOs: Phi Iota Alpha, Lambda Theta Phi, Lambda Theta Alpha, Lambda Sigma Upsilon, Chi Upsilon Sigma, Lambda Upsilon Lambda, Alpha Psi Lambda, Lambda Alpha Upsilon, Lambda Theta Nu, Sigma Lambda Beta and Sigma Lambda Gamma. As LGLOs were deeply inspired and rooted in the Divine Nine traditions, all of these GLOs have various symbols and rituals in common. Firstly, the use of a common language lexicon, and one with little regional variation, is employed by the members of the non-traditional GLOs. Each fraternity and sorority may choose to utilize different terminology from one another, however, throughout the organization, the same terminology is employed. The following are some of the common terms in inter and intra-GLO communication (please see the glossary for additional terminology):


Active/Collegian/Collegiate An initiated member of a fraternity or sorority currently in college.

Bid An invitation to join an IFC fraternity or NPC sorority. They are given out during formal recruitment (on Bid Day for sororities, at any time before the end of formal recruitment for fraternities). The NPHC and NALFO/NMGC process does not include bids.

Brother Term that fraternity members call each other.

Chapter A branch of a national sorority, established at a campus. Each will have their own name, usually designated by Greek letters.

Colony A new organization that is awaiting official recognition from their national to have a chapter at a campus.

Crossed The date on which an associate member crossed into a fraternity or sorority to become an active member. Usually a term used in culturally centered Greek organizations.

Cross the Burning Sands Phrase used when an individual crosses over (Become initiated) into full membership.

Financial Term used to refer to an active member. (i.e. a dues paying member)

Founders Day An event celebrated by fraternities and sororities to highlight the founding of their organization and celebrate its history. It's not necessarily held on the day the organization was founded.

Frat A nickname for a fraternity or a fraternity brother. IFC members generally find this to be offensive; however NPHC fraternities use it as a mark of respect for each other.

Frater A term used to identify members of the same fraternity; sometime used to refer to any fraternity man of an NPHC organization.

Greek Week An organized week of activities to unite all organizations/councils in friendly competition.

Greenbook (Manual of Information) the informal name for the handbook containing procedural, instructional and practical information about National Panhellenic Conference (NPC), college and alumnae Panhellenics. The handbook has green covers.

Hot Boxing Members of Greek organizations putting pressure on potential members to join.

Informational Recruitment event for culturally based groups.

Initiate A person who has recently learned the ritual of a fraternity or sorority and is a full member.

Intake

Term for the process by which NPHC members are selected to become new members of an organization. Much more secretive than recruitment or rush, but generally includes an application and an interview process, followed by an educational program done at the local level conducted by both undergraduates and alumni, then an initiation (generally known as “crossing”).

Intentional Single/ Double Preference (ISP or IDP) / Suiciding

When a prospective member only puts down one/two choice(s) on her preference card. This sometimes lessens the chances of her getting a bid, and isn't recommended. Formerly called suiciding, but was changed to ISP/IDP because of the negative implications of the term.

Interest Group A group of individuals on campus in the first stage of the process leading to installation as a chapter of a Greek letter organization.

Jewel A founder of an NPHC organization.

Lavaliere A necklace with the sorority letters, often worn by members. Lavaliering is a process where a fraternity member would give his lavaliere to his girlfriend, as a sign of a serious relationship. Depending on the campus, this can be equal to "pinning".

Legacy

The son, daughter, brother, or sister of an organization’s member. Some organizations also include grandchildren or step children. Sorority rules sometimes dictate she cannot be cut from the first round of parties, but in no way are legacies guaranteed a bid from the organization they are a legacy to.

Mascot A symbol, usually an animal, chosen to represent a Greek letter organization.

Mismatch When a potential new member's name fails to match any of her sorority preferences.

Neophyte New member of Greek Letter organization; also called a ‘Neo’. This term is generally used by NPHC, NALFO, and NMGC organizations.

Online Term to say that a current prospective member is actively going through the pledging process

On the Yard an NPHC phrase meaning that a chapter is currently chartered on campus

Order of Omega An honor society for Greek members who demonstrate outstanding leadership and academic achievement.

Paraphernalia/Para/Nalia Clothing and accessories which display the organization’s letters.

Paper Members Generally refers to NPHC members who join without going through a new member education process.


Pearl A founder of an NPHC organization.

Perp A perpetrator, someone who pretends to be a member of a fraternity or sorority, by wearing the letters, claiming they're a collegian etc. They will, and always do, get found out.

Pledge/New Member After receiving and accepting a Bid, the person becomes a new member. Formerly called a pledge, sometimes called Associate Member.

Preference The final socials held by sororities during Recruitment. They are fancier than the previous socials and usually include a ritual that potential new members can participate in. Also known as ‘Pref’, or ‘Final Dinners’.

Preference Cards

Potential new members sign this after the preference socials, indicating in order, which sororities of the ones whose parties they attended they liked the most. These cards, along with the sororities lists of members they would like, are used to match the PNM's and sororities with one another in a mutually selective process.

Prophyte A term used to describe an older member of an NPHC, NALFO, or NMGC organization that has inducted new members.

Psands “parallel sandz” - A term used to describe "sands" members who joined the same semester

Sands An NPHC term for members of your new member class or Greeks who became members the same semester. Comes from the phrase "cross the burning sands" which means to cross over (Become initiated) into full membership.

Ship Individuals who are members of the same intake class. (Line)

Silence/ Strict Silence The point from which recruitment starts until it ends, where no sisters in houses and PNM are allowed to speak about the details of recruitment.

Sister Term that sorority members call each other.

Smoker A formal meeting held by the organization for potential new members that details the application process and rules of the organization; generally geared to potential new members who have a serious interest.

Snap bid

A bid given to a PNM who was not placed during bid matching. The PNM would be on the sorority's list, but that PNM did not list the sorority on her bid card. Many schools will not allow someone who suicides to receive a snap bid. Some schools will allow a person who had to drop out of recruitment to receive a snap bid.

Soror Means sister, this is a term used by NPHC sorority members to acknowledge one another. Rarely used among NPC sororities.

Sweetheart Sorority member or other woman chosen to serve as a sweetheart of a fraternity, usually chosen because of work she's done with the fraternity. With the exception of Iota Phi Theta Fraternity Inc, sweetheart organizations have been banned for NPHC organizations since 1990.

Tiki A large necklace worn with large Greek letters on them. Similar to a lavaliere but much larger and often made out of wood.

Table 3 - Greek Terminology - Montclair State University

Symbols

Symbols are one of the fundamental if not the most important ritualistic characteristic available to GLOs. Symbols provide members with an identity and the ability to bond over shared ideals, knowledge and a common history. Symbols within the non-traditional Greek community include but are not limited to the meaning behind the Greek letters they choose to represent their organization, physical hand signs, handshakes, colors, crests, flags, flowers, mottos, and paddles. (see Table 4 and Table 5)

Letters – The first Greek letter of each Greek word that makes up the name of the fraternity or sorority.

(Montclair State University)

Greek letters are the foundation of GLOs and the most recognizable symbol used for identification. Many choose letters as the initials of a motto – as is the case with Delta Upsilon’s “Dikaia Upotheke" (Δικαια Υποθηκη) "Justice, Our foundation”, – a set of virtues – as with Alpha Kappa Lambda’s “Virtue, Diligence and Brotherly Love” – or for the history of its organizations – as with Phi Tau whose Tau chapter separated from the original Phi Sigma Kappa. ("Fraternities and sororities in North America."


Wikipedia: The Free Encyclopedia) Letters are also utilized to identify the various classes or lines that join every semester, creating seniority and grouping line brothers and line sisters together. Letters are proudly shown and worn on apparel and accessories and specific rules, such as the prohibition to drink or be pictured with alcohol while wearing them. Some organizations will not allow new members to wear their organization’s letters (only the name spelled out). (Montclair State University) Wearing the letters of a GLO in any form by a person not a member of the organization is considered a sign of great disrespect and taboo behavior.

Sign – A unique display expressed by hand symbols, typically by NPHC organizations. (Montclair State University)

Signs and hand gestures are also very important to the identity of the GLO especially in the non-traditional ones. They are generally visual representation of the Greek letters of the organization and may at times be used in various combinations.

Colors – The official pair or triad of colors that represent a specific Greek organization. (Montclair State University)

The colors of a fraternity or a sorority additionally play a large role in the identity and unity of the GLO. They are usually used in combinations with other symbols and the organizations’ letters to complete the GLOs distinctiveness.

Figure 1 - The letters, colors and hand signs of the Divine Nine BLGOs (Divine Nine)

Crest – Insignia used by fraternity or sorority members. (Montclair State University)


The crest (otherwise known as shield or coat of arms) visually shows the history and values of a GLO and is usually reserved for initiated members only as it contains hidden and secret meanings. (Montclair State University) Following in their medieval and masonic traditions, the coat of arms often represent the familial aspect of brother and sisterhood. ("Fraternities and sororities in North America." Wikipedia: The Free Encyclopedia)

Figure 2 - Divine Nine Coat Of Arms (Madame Noir)

Open Motto – A short phrase that describes the purpose or outlook of a fraternity or sorority, and is available for all to read.

Many organizations in the Greek system use a creed and a purpose in addition to their open motto (see Table 4 and Table 5), and may also include a motto that is for the exclusive use of initiated members. Icons are an element held dear to BGLOs and LGLOs. Each is associated with an icon which represents aspects of the organization and exemplifies their ideals and virtues. It is interesting to note that icons associated to the first eight GLOs of the Divine Nine are thought to originate in Egyptian iconography. The Egyptians believed that deceased individuals were led by the “crescent moon” (a Phi Beta Sigma icon); Alpha Kappa Alpha’s ivy leaf is believed to stand for the Egyptian references to nature; the sphinx, an icon of Alpha Phi Alpha, was the first thing seen after crossing the sands of the desert and it would be guarding that pyramid, the icon of Delta Sigma Theta. One’s lessons from the deities were presented on a scroll, an icon of Kappa Alpha Psi; the Lady of the West or the goddess Sekhment, who tested the souls of the dead is thought to be the icon representing Zeta Phi Beta; Maat, who measures one’s heart, is the icon representing Sigma Gamma Rho, ending the journey with Anubis, the deity of embalming which is argued to represent Omega Psi Phi’s jackal. (Harper Dickinson 11-35)


More recently however, the Divine Nine have been associated with more modern iconology. Examples include Alpha Kappa Alpha non-officially collecting frogs which are rumored to symbolize the growth of the organization in leaps and bounds, and rabbits for when a baby rabbit is born it generates a sound similar to the organization’s call. It is also rumored that the sorority collects mice because elephants (the Delta Sigma Theta icon) is afraid of mice. In addition to elephants (collected because of a founders endearment of them), the latter sorority collects ducks for unclear ties to their initiation process, and each sister must acquire 22 elephants as gifts in representation of each of the 22 founders. ("Black Greek Letter Organizations") A last symbolic item often related with GLOs and especially with BGLOs and LGLOs is the paddle. Historically, paddles have been given as part of many gifts following the crossing of a prospective student, and are especially popular in sororities. While the paddle is associated with violent paddling of initiates during hazing rituals throughout the Greek system, their purpose is to be a decorative memento to display on walls. Big brothers and sisters – members who adopt a new member as a mentee – usually decorate paddles with letters, the name of both the big and little/lil (the new member), the crest, and other items of symbolic value to the organization and the new member. Paddles in the Greek system often employ the same purpose as they do within other closed organizations such as the Boy Scouts of America. ("20 Greek Fraternity Sorority Pledge")

Rituals

Durkheim defines rituals as “occasions in which ties of identity, belonging and solidarity were reinforced through an elaborated ceremony presented in dramatized forms, in which feelings and emotions were shared.” (Bournocle, 55-75) Rituals in this context within the non-traditional GLOs are prominent and widely used at times of initiation. There are African antecedents to many of the rituals employed by the BGLOs (and thus the LGLOs) as many of the traditional and more modern rituals mirror those of “Mystery Schools” in Egypt and the initiation systems of West Africa. In the ancient Egyptian Mystery System, 10 virtues were sought: control of thought, control of action, devotion of purpose, faith in the master’s ability to teach the truth, faith in one’s ability to assimilate the truth, faith in oneself to wield the truth, freedom from resentment under persecution, freedom from resentment under wrong, ability to distinguish right from wrong, and the ability to distinguish the real from the unreal. Modern virtues of the non-traditional GLOs include many of these tenents which are visible in mottos and other symbolic items and rituals of the organizations. However, modern non-traditional GLO rituals (as explained in the next subsection section) resemble more closely the tenents of rites of passage of West Africa demonstrated by this excerpt from the book African American Fraternities and Sororities, The Legacy and the Vision:


(Harper Dickinson 11-35)

Pledging

Rituals within the non-traditional GLOs are central and imperative to the pledging and initiation processes. Pledging is a period of time when pledges (prospective members) show their character and abilities to members of a fraternity or sorority they wish to join. Throughout this process, most BGLOs and LGLOs will employ “lines”, the term equivalent to a pledge or new member class. The lines are often given names and do not change throughout the duration of the pledging process, transforming into a class with the pledges who make it through the process and are initiated into the organization. A line is usually composed of a bullhorn or ace (the first person in the line) and a tail or anchor (the last person in a line) with the individuals in between assigned a specific number. The number a pledge is assigned is chronological to the order in which he or she stands within his or her line and the significance of the number is usually held a secret. It is interesting to note that members of BGLOs and LGLOs will identify or relate with members of other BGLOs and LGLOs by distinguishing and categorizing each other by their line number. (Montclair State University) Throughout the pledging process, lines will remain together as much as possible and are often expected to be physically interlinked during various activities. The pledging process may take anywhere from a few days to a few months, be set for all lines equally or fluctuate, and depending on the organization,


the length of the pledging process may or may not be communicated to the pledges. During this period of time, pledges of GLOs wear a distinctive badge on the chest at all times designating them as a pledge. (Montclair State University) Pledging incorporate activities designed to learn about the organization and community, bond pledges to one another and presents skills and information on the pledges to one another and to the members of the organization to which they are pledging. This can come in the form of skits, songs, prose, art and group bonding activities among many others. It is during this time that pledges are taught formalized ways in which they must address current members otherwise known as greetings. Pledges are also given nicknames by current members that will follow them through to membership and these are often a reflection of a pledge’s characteristics or skills. (Montclair State University) Activities are in essence performed in an effort to break down the pledges, only to build them back up as dedicated members of the organization. Pledges are often asked to plan and carry out many activities including professional, social and community service activities in addition to their educational commitments. ("What is Pledging?") This is imposed on the pledges in order to push their limits while teaching and promoting time-management and prioritization skills. Hell week, the week before the official initiation takes place, is a week dedicated to the breaking down of pledges with the most difficult tasks and activities of the pledging period, all of which are to be performed methodically and quickly. Social probation, or the prohibition of any type of communication or socialization with people outside of the organization and/or the prohibition of attending social events, is often utilized for long periods of time – and especially during hell week, making it extremely difficult for pledges to carry out daily activities. Hell Week is also the time when an organization’s most valuable secrets, signs and secret handshakes or grips may be shared with pledges in exchange for additional responsibility. A pledge may know in advance when he or she will be taking part in this ultimate probation period or this information may be kept a secret.

Anyone initiated into a BGLO before the reforms of the early 1990s is certain to connect these elements of West African initiations with the activities known as probation or hell week. During this final week before initiation, probates received new names; endured physical or psychological hazing, or both; learned the secrets of the organization; dressed in distinctive identical clothes; renounced the individuality of their past lives; and learned from their big brothers or sisters. (Harper Dickinson 11-35)

When hell week is completed, the rituals for initiation can begin. (Montclair State University)

Initiation

Initiation within BGLOs and LGLOs are composed of a ceremony where a pledge/prospective member becomes a full member of the organization. The ceremonies are private and kept secret from other organizations and from the public, and are the final step before become an active with all of its rights and privileges. The ceremonies vary from organization to organization, however the GLOs usually go through a process called pinning which designates the start of a new member process. During pinning, organizations will normally require new members to return their pledge pin in exchange for their member pin. The member pin is a distinctive sign of membership and in some GLOs, upon death this pin must be returned to the organization. The pin is not to be worn at all times and is required by BGLOs and LGLOs at official functions and with business-like attire, usually above the heart and above all other pins. This is what fraternities and sororities refer to as “Pin Attire”. (Montclair State University)


Once the initiation ceremony has concluded, the new members are said to have “crossed the burning sands”. The crossing of burning sands, a difficult thing to do in the desert regions of Africa, is a carryover ritual into non-traditional GLOs as described below:

When the fraternity and sorority members mimicked Masonic ritual behavior, they may not have known that it was Kemetic in origin. However, in an account of a Shriners temple that in 2000 opened its heretofore secret ceremony to the public we are told that initiates were required to face east and cross the burning sands. This activity and the nomenclature are common to all BGLOs. Moreover, the antecedents of this Masonic rite of passage are undoubtedly African. For Africans, Masons, and later, BGLOS, this practice was part of the final test, and the crossing was made difficult to prove the potential members’ allegiance to their new brotherhood or sisterhood. (Harper Dickinson 11-35)

Once the burning sands have been crossed, it is time to announce the news to the public. Surfacing is the first public appearance of a line. A probate or coming out show is performed by the newly inducted members as a way to showcase the new class to other GLOs, campus individuals and the public at large. (Montclair State University) Probates are another ritual that can be traced back to the African public and secular events of Africa. They usually showcase the masked and similarly dressed new members interlinked, similarly and marching (defined as members or potential members linked arm in arm, stepping/stomping loudly in unison while dipping, chanting and or singing) or dancing in unison, and culminate with the unveiling of the identities (nicknames, numbers, organization information, etc.) of the new class often via artistic representation, calls, stepping, strolling and chants.

Calls and Stepping

BGLOs and LGLOs are often recognized for their artistic performances which often include calls, chants and stepping and strolling. A call is a yell or loud vocal utterance (words or sounds) used to identify and greet brothers and sisters. It is used to get the attention of other members or as a form of affirmation in place of applause, and is usually distinctive, loud and at times imposing but also “comforting, exciting, and prideful expressions of the performers’ license, skill, and very presence.” (McCoy 295-313) Calls are speculated to originate from the African custom of making calls to communicate one’s presence over long distances. The whoops, calls, cries and arwhoolies are speculated to be influenced by specific regions as whooping was a practice among the tribes of the Congo and Angola, and cries and arwhoolies were sung in American fields by slaves. Hand signals can accompany or substitute the call and the exclusive ownership of both being attributed to a specific organization. Similarly, GLOs can lay claim to poetic and rhythmic chants performed in unity by all members of the chapter and organization. An example from Delta Sigma Theta exemplifies the use of both:

Step Master: Sorors! Sorors: Yeeeees?! Step Master: I said, my Sorors! Sorors: Yeeeeees?! Step Master: What is a Delta? Sorors: What is a Delta? Step Master: Theeeey want to know! [points to crowd]


Sorors: Aaaaa… Delta is what an AKA ain’t [AKA calls from the audience], what a Zeta wants to be, and what a Sigma can’t [Zeta and Sigma calls from the audience], what the Alphas like, what the Kappas love [Alpha and Kappa calls from the audience], and what the Que Psi Phis can’t get enough of [Omega or Que barking call]. Oo-oop! Oo-oop! [Delta performers call, integrated in the step routine]

Step Master: I said who are we? Sorors: We are the fresh-fly girls of DST an all the other girls want to be like me. We are the

fresh-fly girls of DST and all the other girls want to be like me. We are the fresh-fly girls- Step Master (interrupting): OOOOOOOO-OOP! [loud and long] Sorors: What is it, Soror? Step Master: Sorors, I hear… [dramatic pause] there are AKAs on the yard! [AKA calls from the

audience] Sorors: But the Deltas run this yard! You’d better look, look ‘fore you get yur man took. You’d

better look, look, ‘fore you get your man took. We’re not conceited, we’re just convinced! If you do’t like it, then kiss our

Ooooooo-oop! [spectator Delta members join in the call]

(McCoy 295-313) Stepping is a different form of expression characterized by percussive dances in which the participants’ bodies are used as instruments to produce complex rhythms and sounds through a mixture of footsteps and claps. (Montclair State University) Stepping is often accompanied by singing and chanting. It is not clear how stepping began, however it too is generally believed to have roots in African Folklore and dance with aspects passed on from Yuba – an African style of dance which incorporates props, jugs and one’s own body to duplicate drum patterns – , slaves, spirituals and the pounding of prison chain gangs. (Breland) It is also believed that stepping evolved with the acappella singing groups of the 50s and 60s. Members would try to invent steps (thus the term stepping) while singing in an effort to please women and thus attract more male recruits. ("HBGLO (Historically Black Greek Letter Organizations)") Stepping is usually comprised of more than one participant in a formation and started off by a leader or step master. Some BGLOs employ canes in their stepping and this is believed to originate in part from the use of canes by black drill sergeants of the army in the late 40s and 50s. These canes were necessary in order for other black soldiers to identify with their rank in racist bases. ("HBGLO (Historically Black Greek Letter Organizations)") Stepping has evolved and become more intricate over the years incorporating props and gymnastics into routines. A variation of stepping is known as strolling or party walk(ing). Strolling is an energetic synchronized dance, normally done in social setting and in line formation. In the line members may express their pride by using their organization’s call, sign, or history to moves unique to particular organizations. (Montclair State University)


BGLO Organization

Type Nickname Calls/Responses Motto Code of Arms

Alpha Phi Alpha ΑΦΑ

F Alphas

C:A-Phi! R: 06!

C:19! R: 06!

First of All, Servants of All, We Shall Transcend

All

Alpha Kappa Alpha ΑΚΑ

S 20 Pearls

Lady C & R: Skee-wee! By Culture and Merit

Kappa Alpha Psi ΚΑΨ

F Kappas Nupes

Pretty Boys

C & R: Yo, Yo! (Nupe)

Achievement in Every Field of Human Endeavor

Omega Psi Phi ΩΨΦ

F

Omega Man Que Dogs Omegas

Sons of Blood and Thunder Da Bruhz

Ques

C & R: Ahr, Ahr! Friendship is Essential to

the Soul

Delta Sigma Theta ΔΣΘ

S Deltas

DST Divas

C & R: OO-OOOP! Intelligence is the Torch

of Wisdom

Phi Beta Sigma ΦΒΣ

F Sigmas

PBS

C: BLU-PHI R: You Know!

C & R: Ouwa!

Culture For Service, Service For Humanity

Zeta Phi Beta ΖΦΒ

S Zeta C & R: Ee-i-kee! Principles: Scholarship, Sisterly Love, Service,

Finer Womanhood

Sigma Gamma Rho ΣΓΡ

S

SGRhos Rhos

Lady Sigmas Pretty Poodles

C & R: Ee-yip! Eeeep! Greater Service, Greater

Progress

Iota Phi Theta ΙΦΘ

F

Iotas Centaurs

Thetamen Outlaws

C & R: OW-OW! Building A Tradition,

Not Resting Upon One!

Table 4- Divine Nine Identifying Symbols & Calls (Official Websites)


LGLO Organization

Type Nickname Colors Symbol

Call Motto Code of Arms

Phi Iota Alpha ΦΙΑ

F Phiota PhiA

Gold Navy Blue

Red White

Lion Red Carnation

Semper Parati Semper Juncti

Lambda Theta Phi ΛΘΦ

F Lambdas Brown White

White Carnation

Call: LAMBDA! THETA! PHI!

LAMBDA! ‘TIL THE DAY WE DIE!

Chivalry Above Self

Lambda Theta Alpha ΛΘΑ

S Lambda Ladies, Lovely

Ladies Burgundy

Grey

La Perla La Dama

La Concha La Luna

La Palma Call: AAAH-AAH!

Latin By Tradition Not By Definition

Lambda Sigma Upsilon ΛΣΥ

F

The Upsilons L-S-U

The Ohhh Sooo Smooth Brothers of LSU

The Too Hype Brothers

Baby Blue Pure White

A Taino Native “Latinos Siempre Unidos" "Latinos Always United"

Chi Upsilon Sigma ΧΥΣ

S Cussies Red

Black Beige

Almightly Owl Hibiscus Emerald

Wisdom Through Education

Lambda Upsilon Lambda ΛΥΛ

F Elite Lambdas; LULs

Lambdas Brown Gold

Call: UPSI! ILON!

La Unidad Para Siempre

Alpha Psi Lambda ΑΨΛ

F Gold White Palm Tree

Jaguar Gold Rose

Together We Shall Seek the Noblest

Lambda Alpha Upsilon ΛΑΥ

F Lambdas Condors

Red Yellow White Black

Andean Condor "¡Venceremos

porque Nacimos para Triunfar!"

Lambda Theta Nu ΛΘΝ

S Lambdas Silver

Burgundy White

Rose (Machete)

Call: Ooah ooah, Fiu

Fiu!

Pillars: Academic Excellence,

Community Service and Sisterhood

Sigma Lambda Beta ΣΛΒ

F Beta Royal Purple Pure White

White Stallion Red Carnation

Call: 1-9-8-6!

Opportunity for Wisdom,

Wisdom for Culture.

Sigma Lambda Gamma ΣΛΓ

S Gamma

SLG

Shocking pink &

Majestic purple

Purple Panther

Call: Oooooo-Op!

Culture is Pride, Pride is Success

(Cultura es Orgullo, Orgullo es Exito)

Table 5 - 11 LGLOs Identifying Symbols & Calls (Official Websites)


Societal Construction and Control BGLOs and LGLOs were established during a time of much cultural, racial and ethnic upheaval. The historical context and the environment that fostered their creation are key in understanding the need for strongly bound fraternal organizations in minority communities. And were it not for the rituals that each organization adopted, the links and associations may not have forged the brother and sisterhood that would encourage and support community cohesion. Analytically, it comes as no surprise that the need for a black fraternity in an academic institution would prove imperative for the integration of the black population within white universities and strengthen the community ties of students in predominantly black universities. Without these institutions professional attainment by the African American population may actually very well have painstaking if not impossible in the early days of segregation. Once again, the historical context of Latin American immigration in the mid-21st century show that the emergence and later the explosion of Latino GLOs was positively related to the need for community identity and strength in overcoming cultural obstacles and succeeding academically. Early GLOs did not form out of an explicit need for membership into the existing white social fraternities but rather because the latter did not meet the cultural, political and social goals of the black student community. (Whaley, 46-82) As the percentage of African American and Latino families increased, the difficulty faced by each group became increasingly apparent in society. If African Americans and Latinos were to succeed, educational competence and professional training would need to be tailored and encouraged, and the energy and legitimacy of the force pushing student success needed to surge from within the respective communities. The number of chapters nationwide for each of the Divine Nine organizations only increased over the past 50 years, and the number of entirely new LGLOs during this same time period is also evidence for a community need for survival. Integration both socially and academically into American universities needed to be addressed and the students and communities have responded through the generation of GLOs. In order to address community needs, BGLOs and LGLOs have adapted to serve various functions. Socially, they address the financial issues of communities by fundraising and awarding financial aid in the form of scholarships to the youth of their communities. They have created an educational legacy and enforced a positive perception and attitude towards learning. They have become venues for professional training for both members and non-members to improve the communication and coping skills for students in their communities. They have made purchasing of land grants possible in order to house and feed students who may otherwise be unable to do so. They have made themselves responsible for marketing cultural awareness around campuses and society at large. And most importantly, they have acted as surrogate families who have provided physical and emotional support, in addition to the fostering of cultural values and goal commitments just as the biological families of the students would or should have done. Cognitively, the non-traditional GLOs have encouraged academic rigor and aptitude among the students in their communities. They have enhanced the quality of learning, critical thinking abilities and technological abilities of their members and often their communities. They have forced time management and study skills by enforcing study hour guidelines and GPA requirements for participation. Institutionally, BGLOs and LGLOs as well as other multicultural GLOs on American campuses have acted as an intermediary between the schools and students in regards to expressing ideas and the need for


more appropriate and inclusive curriculums and activities. They have acted as culturally effective Student Service and Financial Aid offices, and have even acted as catalysts on behalf of the institutions in the roles of Recruitment and Admissions offices. Civically, BGLOs and LGLOs have been the voice of their communities and have made their presence known. These organizations have also done a lot of work to integrate culturally into American society by giving back both locally and nationally. This becomes evident at the extensive list of philanthropic and social engagements taken on by the GLOs. Members of these organizations are devoted to community service and empowerment, and all incorporate within their core values tools and activities to fight isolation, racism, sexism, and health concerns. These organizations have acted as leaders in civil, human and women’s rights and can always be found at the forefront of political and societal struggles for justice. All in all, through the integration into BGLOs and LGLOs, communities have constructed social, cognitive, institutional and civic power for themselves. By adhering to and embodying the high and often limiting rules and standards of their organizations, they have turned over individual control in exchange for a more powerful and influential social machine capable of standing up to an often oppressive majority. Members and communities have lost individuality in return for the security of safety in numbers. They have put their faith in the knowledge and better judgment of these organizations and await the fruit of their collective sacrifice in the survival of their social order and longevity. It is thus here that the societal power held by BGLOs and LGLOs is revealed. The reasons behind non-traditional GLOs are apparent both historically and practically. However, it is also important to explore and explain the actual process by which these organizations are able to generate community cohesion and success. Once the identities of BGLOs and LGLOs have been broken down and classified, it becomes apparent that the power of social transformation comes from the construction of solidarity through the use of rituals and symbols. In support of this argument, Bournocle presents rituals as a mechanism of social control, where the ritual is “not only strategic, but also manipulative and expedient, [and]constitutes an instance for the negotiation of power relations – inherent to ordered social life.” (Bournocle, 55-75) The painful integration into organizations such as BGLOs and LGLOs where individuality is destroyed and then rebuilt for the sake of the social order exemplifies this necessary negotiation of power needed to ensure African American and Latino societal success. As demonstrated in previous sections, rituals and symbolism are the foundation and core of non-traditional GLOs. They are visible in every aspect of a non-traditional GLO. They can be assimilated to the battleproofing that is carried out in military institutions where situations are imposed on individuals in order to accustom them and develop their confidence in their ability to face situations. In essence, pledging is a process of desensitization based on catharsis, where the negative emotions felt during the activities of the process are turned into positive ones dependent on solidarity, comradeship and confidence in one’s own abilities. This process of conditioning can be likened to experiments such as those performed by Pavlov, in that when pledges are subject to extreme stress “habitual behavior patterns are disrupted, and in such ‘transmarginal’ states new behavior patterns can be induced and remain stable after recovery.” Thus even while a pledge or full member can be in conflict with the values proposed by their GLO, the process of initiation overrides the “paradoxical nature of rituals” by conditioning the individual to place a heavier value on group cohesion and ideals than on personal ones. (Heald 33-46)


Conclusion Non-traditional GLOs were formed out of the need for African Americans and Latinos to thrive academically and socially in a society built for a white populace. The BGLOs and LGLOs established themselves during civilly trying times in order to provide a safe haven for their communities, to unite against racism and to ensure their successful cultural survival. They have transformed into organizations that substitute academic institutions when these are not prepared to meet the needs of minority students. They have become surrogate homes for students in universities that are far from cultural friendly. And lastly, they have turned into political and social machines through which underrepresented communities and citizens can also voice their demands. In order to meet the needs of their people, BGLOs and LGLOs organized themselves efficiently in a manner which attracted and retained community members. BGLOs did so by following the model of ancient societies and listening to their collective notions of tradition by incorporating their roots into the mix. Other non-traditional GLOs followed. While the rites and rituals employed by non-traditional organizations can at times be considered violence, this essay reveals destructive and constructive aspects of ritualized violence. By following the limitations, regulations, and sometimes outwardly meaningless caprices imposed on by non-traditional GLOs, communities are able to create a collective identity in order to both reintegrate or reestablish their social order under the umbrella of a larger and alien cultural context. Regardless of internal conflicts and personal struggles with the ideals and actions of BGLOs and LGLOs, the communities have legitimized the power of these organizations for the greater good of their people. They have internalized and been conditioned to welcome all of the traditions established over the years, and regardless of criticisms in this regard, social benefits outweighing their costs have been earned. BGLOs and LGLOs may not be perfect, but they have and will continue to serve their purpose – to ensure the maintenance of cultural traditions, the survival and the success of African American and Latino communities in the United States.

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“Lambda Theta Nu Sorority, Inc. had humble beginnings. Planning meetings on a concrete slab. The same concrete slab where we sat proudly, wearing our letters, even though at time we were chastised, ridiculed, doubted and told we would never last. The same slab where we knew we could find a sister sitting there and find refuge from our bad day and support to face the new one tomorrow. Where we could always share a triumph, no matter how big or small, with another Latina, a sister, a friend, and confidant, who knew how hard it was to get there. We loved that concrete slab, our corner of the world on campus, our true beginning, our pedestal, our stage. Humble beginning. We have been through lots together, we’ve laughed together, we’ve cried together, but most importantly, we’ve done it… together… and you all should find comfort in knowing that once you join our family, never again will you stand alone.” - Lisa Saldano, Founding Mother – Lambda Theta Nu Sorority, Inc.


Glossary of Greek Terminology

Active/Collegian/Collegiate An initiated member of a fraternity or sorority currently in college.

Advisor An alumnus or alumna member who serves as a resource for the active chapter and liaison between the alums and collegians.

Advisory Board Members of an alumni chapter that advises the chapter.

Affiliate To join with an organization. Colonies petition national organizations to affiliate with them. A member who switches schools may also affiliate with the chapter at his/her new school.

Alumni Members of a fraternity who have graduated. (Singular is alumnus)

Alumnae Members of a sorority who have graduated. (Singular is alumna)

Alum Abbreviation for Alumnus, Alumna, Alumni, or Alumnae

Anchor The last person of the line.

Badge/Pin

Also known as a pin, it is an item of jewelry given to members upon initiation. The badge is to be worn at all official functions, and upon a members death it should be returned to the sorority or fraternity headquarters. The badge must be worn with business like attire, usually over the heart and above all other pins.

Bid

An invitation to join an IFC fraternity or NPC sorority. They are given out during formal recruitment (on Bid Day for sororities, at any time before the end of formal recruitment for fraternities). The NPHC and NALFO/NMGC process does not include bids.

Bid Day The last day of recruitment in which potential new members receive formal invitations to join a sorority.

Bid Matching A system for matching the choice of the potential member with the choice of the chapter.

Big Nickname for big brother or sister, a mentor assigned to a new member. Many organizations have special names for these pairings.

Brand

Organizational symbol(s) burned into members, usually on the arms or chest. Relates to scarification practiced by African tribes. Branding is a voluntary process, not a requirement for membership.

Brother Term that fraternity members call each other.

Bullhorn The first person of the line.

Call/Chant

A yell used mostly by NPHC organizations (although some NIC, NPC, NALFO, NMGC, and local orgs have calls as well). Used to identify and greet brothers and sisters. Emulating a call/chant is a sign of disrespect.

Chapter A branch of a national sorority, established at a campus. Each will have their own name, usually designated by Greek letters.

Chapter Advisor An alumnus who serves as a mentor to the chapter membership and advises officers on all chapter operations.

Chapter House

A house on campus where members of the organization reside. Not all campuses have chapter houses. Some have designated rooms given to each fraternity or sorority called Chapter Rooms, or a special residence hall where each group gets a floor.

Chapter Meeting A meeting held to discuss fraternity or sorority business.

Charter Permission from the national organization to have a chapter.

College Panhellenic (CPH) College Panhellenic associations are established on campuses where there are at least two NPC member group chapters. Sometimes referred to as CPC (College Panhellenic


Council/Conference).

Colony A new organization that is awaiting official recognition from their national to have a chapter at a campus.

Colors The official pair or triad of colors that represent a specific Greek organization.

Continuous Open Bidding (COB) If a sorority does not reach the allowable membership total during formal recruitment or if they do not get quota, they may hold an informal recruitment, and offer bids to potential new members.

Crest

Insignia used by fraternity or sorority members. Most Greek organizations reserve the crest for initiated members only. Each crest has hidden, secret meanings behind it. Also known as a coat or arms or shield.

Crossed The date on which an associate member crossed into a fraternity or sorority to become an active member. Usually a term used in culturallycentered Greek organizations.

Cross Pledging

Cross pledging is defined as allowing members from another organization (fraternity and/or sorority) to view, question, pledge, come into physical contact, etc. with potential new members from your organization. Generally not permitted.

Cross the Burning Sands Phrase used when an individual crooses over (Become initiated) into full membership.

Cut When a sorority does not invite a woman back to participate in new member activities, or the potential new member does not go back to a house she was invited to.

Dean of Pledges/Prospective Students (DP) Person who oversees the membership intake process.

Depledge/Drop

The process where a new member elects, or is asked, to relinquish membership during their process/initiation period. Those who depledge a NPC sorority may not begin a process with another sorority for one full calendar year.

Deferred Recruitment Recruitment which starts after the beginning of the school year.

Dirty Rushing When one organization will attempt to influence a potential new member through gifts, bad mouthing other organizations, etc.

“Divine Nine” A nickname for the nine historically African American Greek organizations on the National PanHellenic Council.

Dry

A fraternity or sorority which does not permit alcohol on their house premises, and in some cases, does not allow the organization to host a party involving alcohol. Some fraternities are going dry at the national level, and all sororities have different levels of "dry". For example, one may allow the sorority to attend a function hosted by a nondry fraternity, while another sorority may not.

Dry Rush A fraternity rush event with no alcohol. All sorority recruitment events are dry, so this term only applies to fraternities.

Dues Charge of joining a fraternity or sorority. Covers costs of national and local operations, formal events, activities and other events. The amount varies based on the organization.

Expansion When an organization is looking to expand and open a chapter at a new school.

Financial Term used to refer to an active member. (i.e. a duespaying member)

Founders Day An event celebrated by fraternities and sororities to highlight the founding of their organization and celebrate its history. It's not necessarily held on the day the organization was founded.

Frat A nickname for a fraternity or a fraternity brother. IFC members generally find this to be offensive; however NPHC fraternities use it as a mark of respect for each other.


Frater A term used to identify members of the same fraternity; sometime used to refer to any fraternity man of an NPHC organization.

Fraternity A group of people brought together because of mutual interests. Generally thought of as a group of men, but also refers to coed organizations and many sororities are officially fraternities.

Greek Not the nationality. Greek in this sense means a member of a fraternity or sorority.

Greek Week An organized week of activities to unite all organizations/councils in friendly competition.

Greenbook

(Manual of Information) the informal name for the handbook containing procedural, instructional and practical information about National Panhellenic Conference (NPC), college and alumnae Panhellenics. The handbook has green covers.

Greeting Greetings are defined as formalized ways in which a potential new member is required to address a current member of the organization in which skits, songs, prose, etc. are incorporated.

Handshake It's a special handshake unique to each organization. Only initiated members will know the handshake. Also known as a ‘grip’.

Hazing

Any act performed by a member of any organization that is likely to cause harm, danger, causes public embarrassment or shame, compromise's a person’s dignity, causes the person to be the object of ridicule, cause psychological harm, or is illegal. Hazing is against the law in all states, and is against the principles of all fraternities and sororities.

Hell Week The week before pledges cross to become new members. This week is the hardest period of initiation and may or may not be known to initiates.

Hold Over

Someone who is a new member who for some reason, can't be initiated with their new member class and is "held over" until the next initiation occurs. Often happens because of finances, personal reasons, grades, etc.

Hot Boxing Members of Greek organizations putting pressure on potential members to join.

House A physical facility usually used to hold meetings and other events. Also a synonym for an organization or the word ‘chapter’.

House Corporation The entity that holds the title to property that a chapter lives or meets in. This is usually an alumni group like an advisory board.

House Director/House Mom/House Manager A person hired to live in the chapter house and supervise the chapter members.

IFC Stands for Interfraternity Council, and is the governing body of the NIC fraternities, on some campuses local fraternities are housed under the IFC.

Inactive Member A member who has elected to become inactive in fraternity or sorority life for various reasons. They have no say or participation in chapter/organization activities.

Independent/GDI Term for a student that is not a member of a Greek organization.

Informational Recruitment event for culturally based groups.

In House A member that lives in the house (if an organization has one)

In House Legacy

A potential new member who has a sibling who is currently a collegian in the organization. For instance, if you are going through recruitment, and your biological sister is an active member at that school, you are an in house legacy to that organization. If your sister has already graduated and left the school, you are considered to be a regular legacy.

Initiate A person who has recently learned the ritual of a fraternity or sorority and is a full member.


Initiation A ceremony where a pledge/prospective new member becomes a full member of the organization. Initiation ceremonies are private and different for all organizations.

Intake

Term for the process by which NPHC members are selected to become new members of an organization. Much more secretive than recruitment or rush, but generally includes an application and an interview process, followed by an educational program done at the local level conducted by both undergraduates and alumni, then an initiation (generally known as “crossing”).

Intentional Single/ Double Preference (ISP or IDP) / Suiciding

When a prospective member only puts down one/two choice(s) on her preference card. This sometimes lessens the chances of her getting a bid, and isn't recommended. Formerly called suiciding, but was changed to ISP/IDP because of the negative implications of the term.

Interest Group A group of individuals on campus in the first stage of the process leading to installation as a chapter of a Greekletter organization.

Jewel A founder of an NPHC organization.

Lavaliere

A necklace with the sorority letters, often worn by members. Lavaliering is a process where a fraternity member would give his lavaliere to his girlfriend, as a sign of a serious relationship. Depending on the campus, this can be equal to "pinning".

Legacy

The son, daughter, brother, or sister of an organization’s member. Some organizations also include grandchildren or step children. Sorority rules sometimes dictate she cannot be cut from the first round of parties, but in no way are legacies guaranteed a bid from the organization they are a legacy to.

Letters

The first Greek letter of each Greek word that makes up the name of the fraternity or sorority are often displayed on clothing. Some organizations don't allow new members to wear letters (only the name spelled out), while others do.

Little/Lil Nickname for a Big's new member that they mentor.

Line An NPHC term somewhat equal to a pledge/new member class. They are the potential new members of the organization. Lines are often given names.

Live In Used to identify members that live inside the chapter house.

Local An organization that is not part of an incorporated Greek organization, typically only found on one campus.

Marching Marching is defined as but is not limited to potential new members linked arm in arm, stepping or stomping loudly in unison, dipping and/or chanting/singing.

Mascot A symbol, usually an animal, chosen to represent a Greek letter organization.

Mismatch When a potential new member's name fails to match any of her sorority preferences.

Mixer/Exchange/Social A party between a fraternity and sorority, or several fraternities and sororities, often involving themes or games.

NALFO the National Association of Latino Fraternal Organizations, the umbrella council for Latino Greek Letter organizations.

NAPA National Asian Pacific Islander American Panhellenic Association, an association of nine (9) member Asian Interest fraternities and sororities.

National A fraternity or sorority’s national headquarters. Usually erroneously called "national", as most organizations are international, having chapters outside of the US.

Neophyte New member of Greek Letter organization; also called a ‘Neo’. This term is generally used by NPHC, NALFO, and NMGC organizations.


New Member Pin

A distinctive badge worn on the chest designating a new member of a particular fraternity or sorority for the period of time between bid acceptance and initiation. Most organizations require the new member to return the new member pin at initiation in exchange for their member pin.

New Member Class The group of new members that will be going through the New Member Program and Initiation together. Formerly called a pledge class, this term is still used among the fraternities.

New Member Educator The liaison between the new members and the chapter, they are responsible for implementing and monitoring the new member program and preparing the new members for initiation.

New Member Program

The time period where the new member learns about their new fraternity or sorority before initiation. Lasts from Bid day until Initiation. Formerly called pledge period (and still called this in fraternities).

NIC NorthAmerican Interfraternity Conference is the trade association representing 75 International and National Men's Fraternities.

NMGC the National Multicultural Greek Council, the umbrella council for Multicultural Greek Organizations

No Frills

Formal recruitment where costumes, elaborate food, skits, etc. are forbidden at all or most rounds. Designed to let sororities recruit on a level playing field, so a sorority with more funding cannot ‘out decorate’ a sorority with a smaller budget. Also used to prevent overspending on recruitment, which is usually a large portion of a sorority budget.

NPC The National Panhellenic Conference is the organization that governs the 26 national women's sororities.

NPHC The National PanHellenic Council, the governing body of the 9 historically African American fraternities and sororities, also known as the Divine Nine.

Number

The number you are assigned based on the chronological order you are in on your initiation line (often members of other culturally based organizations identify or relate to one another by distinguishing that they are the “same” number).

On the Yard an NPHC phrase meaning that a chapter is currently chartered on campus

Open Motto

A short phrase that describes the purpose or outlook of a fraternity or sorority, and is available for all to read. Many organizations also have a Creed or Purpose in addition to an Open Motto, as well as a motto that is only for initiated members.

Order of Omega An honor society for Greek members who demonstrate outstanding leadership and academic achievement.

Paraphernalia Also known as ‘para’ or ‘nalia’. This is clothing and accessories which display the organizations letters.

Panhellenic – “All Greek”

Panhellenic Council/PC The governing body of the sororities of a particular campus.

Paper Members Generally refers to NPHC members who join without going through a new member education process.

Pearl A founder of an NPHC organization.

Perp A perpetrator, someone who pretends to be a member of a fraternity or sorority, by wearing the letters, claiming they're a collegian etc. They will, and always do, get found out.

Philanthropy A charity or fundraiser that the fraternity or sorority supports. Can be national, local, or both.

Pin The active pin is worn on the chest designating an initiated member of a certain chapter. A new member pin is similar and is used to


designate a new member/potential new member of a chapter.

Pinning

Designates the start of a new member process. The New Member wears a fraternity/sorority pin and at the moment of pinning, officially becomes a new member. Can also be a term for a fraternity member giving his pin or a sweetheart pin to his girlfriend, often a precursor to an engagement.

Pledge/New Member After receiving and accepting a Bid, the person becomes a new member. Formerly called a pledge, sometimes called Associate Member.

Pledge Mom/Dad (PM/PD) Person who oversees the membership intake process.

Potential New Member

A person who is interested in joining a Greek letter organization, and will participate in rush, intake, or recruitment. Formerly called rushees by sororities, term is still used by fraternities. Also abbreviated to PNM.

Preference

The final socials held by sororities during Recruitment. They are fancier than the previous socials and usually include a ritual that potential new members can participate in. Also known as ‘Pref’, or ‘Final Dinners’.

Preference Cards

Potential new members sign this after the preference socials, indicating in order, which sororities of the ones whose parties they attended they liked the most. These cards, along with the sororities lists of members they would like, are used to match the PNM's and sororities with one another in a mutually selective process.

Probate/Coming Out Show

A performance by newly inducted or soon to be inducted members. A way for organizations to showcase the newest members of the organization. These shows are generally done by NPHC, NALFO, and NMGC organizations

Prophyte A term used to describe an older member of an NPHC, NALFO, or NMGC organization that has inducted new members.

Psands A term used to describe "sands" from the same line

Quota

A set number of new members a sorority can extend bids to. Quota is determined by taking the total number of potential new members at Preference (sometimes from the second round of invitational parties, depending on the school), and dividing by the number of sororities. For example, if there are 5 sororities on campus, and 100 girls on preference night, each sorority can take a maximum of 20 new members.

Quota Additions

Women who are matched to their preference for sororities if they have maximized their choices throughout the formal sorority recruitment process. The total number of additions for a sorority cannot exceed 5% of quota.

Recolonize/Recharter

Process where a fraternity or a sorority that was previously on campus, receives another charter for the same campus. Recolonization/Rechartment can happen because a chapter died out due to low numbers, or had their charter revoked.

Ritual

A secret ceremony of a Greek organization. Also, the formal document that contains the secret principles and ideals upon which the organization was founded. Ritual elements are sacred to each fraternity and sorority and have been handed down through generations. Only initiated members may be privy to rituals.

Rec

A recommendation, a letter sent by an alumni in good standing to the collegiate chapter where a PNM will be going through recruitment. The letter introduces the PNM to the chapter. Recs are perceived to be very important at large Southern schools, but they are rarely heard of in other areas of the country, like the Pacific Northwest. Recommendations can be thought of as extra credit in


sorority recruitment they are not required, but they won't hurt you if you have them. Also known as a Reference.

Recruitment/Formal Recruitment

The process where fraternities and sororities get new members. Potential new members tour each house, are invited to socials and choose the new members of their organization. The old term is rush, which is still used by the fraternities. The formal name is Formal Recruitment. This is traditional for IFC and NPC organizations. NPHC, NALFO, and NMGC practices differ.

Recruitment Counselor

A sorority member who leads a recruitment group (this is the practice of NPC). During recruitment they disaffiliate from their sorority so that they will not bias the potential new members. Formerly known as rho chi's, the new official term is Sigma Rho Chi (Sorority Recruitment Counselor). Many campuses have their own term, such as Pi Chi (Panhellenic Counselor), Rho Gamma (Recruitment Guide), Rho Alpha (Recruitment Advisor), Gamma Chi (Greek Counselor), Greek Life Guide, Alpha Chi, Pi Rho Chi, etc.

Rush (Also see Recruitment)

Rush is an outdated word that was replaced in 1999 by recruitment. Rush referred to thepractice of fraternities "rushing" to the train station to meet the newest members of the freshman class of a college or university and pinning their fraternity colors on the freshmen to identify them as a potential member of that fraternity.

Sands

An NPHC term for members of your new member class or Greeks who became members the same semester. Comes from the phrase "cross the burning sands" which means to cross over (Become initiated) into full membership.

Ship Individuals who are members of the same intake class. (Line)

Sign a unique display expressed by hand symbols, typically by NPHC organizations. Emulating the sign is a sign of disrespect.

Silence/ Strict Silence The point from which recruitment starts until it ends, where no sisters in houses and PNM are allowed to speak about the details of recruitment.

Sister Term that sorority members call each other.

Smoker

A formal meeting held by the organization for potential new members that details the application process and rules of the organization; generally geared to potential new members who have a serious interest.

Snap bid

A bid given to a PNM who was not placed during bid matching. The PNM would be on the sorority's list, but that PNM did not list the sorority on her bid card. Many schools will not allow someone who suicides to receive a snap bid. Some schools will allow a person who had to drop out of recruitment to receive a snap bid.

Social Probation Potential new members not being able to socialize and or speak with people outside of the organization and/or not being able to attend social events such as parties, programs, etc.

Soror Means sister, this is a term used by NPHC sorority members to acknowledge one another. Rarely used among NPC sororities.

Sorority A Greek organization for women. Many of the 26 NPC sororities are actually fraternities, as many were created before the word sorority was coined. Despite this, most will call themselves sororities.

Step Show A show performed by NPHC, NALFO, and NMGC organizations (as well as other organizations) which include a combination of stepping and strolling among other activities.

Stepping A form of percussive dance in which the participant's entire body is used as an instrument to produce complex rhythms and sounds


through a mixture of footsteps and hand claps

Stroll(ing)

Also known as ‘party walk(ing)’ An energetic, synchronized dance. Typically, NPHC Organizational members move together in a line expressing pride for their organization. In this line, members may express their pride through use of their organization’s call, sign or historical information, ritual/custom dances, etc. All of this is done through movements that are unique to a particular organization. Emulating or cutting in/through the line is considered a sign of disrespect.

Surfacing The first public appearance of a line. More widely used post1990 by Latino organizations that maintain an aboveground new member process.

Sweetheart

Sorority member or other woman chosen to serve as a sweetheart of a fraternity, usually chosen because of work she's done with the fraternity. With the exception of Iota Phi Theta Fraternity Inc, sweetheart organizations have been banned for NPHC organizations since 1990.

Tail The last person of the line.

Tiki A large necklace worn with large Greek letters on them. Similar to a lavaliere but much larger and often made out of wood.

Total/Ceiling

The maximum number of members a sorority can have. Sororities can only exceed total during formal recruitment, if for example, taking new members would put them at 180 members and total is 140. If a sorority has obtained quota during recruitment and is still below total, that sorority may continue to ask new members to join.

Underground A student that participates with the chapter as a member but has not been eligible to join or on the roster.

Uniform an identifying outfit or style of dress worn by the members/potential new members of a given organization.


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<http://www.naacpconnect.org/blog/entry/from-the-burning-sands-of-the-divine-nine>.

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Rituals, Symbols & Non-Traditional Greek-Letter Organizations

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