Fraternity Semi-Formal: Does Rich’s continuum apply to both genders?

Adrienne Rich, in her article, “Compulsory Heterosexuality and Lesbian Existence,” outlines her theory about women, and how every woman exists somewhere on the “lesbian continuum.” Rich’s continuum includes all women, whether they identify as lesbian, straight, or otherwise, and accounts for both sexual and non-sexual experiences between women. As well, some women may move from one point on the spectrum to another during the course of their lives. The idea behind the continuum is that we should “begin to discover the erotic in female terms: as that which is unconfined to any single part of the body or solely to the body itself, as an energy not only diffuse but omnipresent in ‘the sharing of joy, whether physical, emotional, or psychic (650).

This weekend I attended a UBC fraternity semi-formal, and, having read Rich’s article, I believe this was a prime example of how Rich’s continuum can be applied to men as well. The Brothers of this fraternity were definitely well bonded, and fond of each other. The company of the party ranged from new members, to alumni that had come to catch up with old friends and meet new members. There was definitely a warm vibe of comfort around each other, and several acts of care between the boys, despite some of the most stereotypically ‘frat’ boys that were in attendance. This is not to say that the idea of the fraternity is in any way homosexual, although I have definitely heard that being implied by others. What I am trying to point out is that there was a definite continuum to be seen within the fraternity brothers, which demonstrates Rich’s theory of the Lesbian Continuum.

Although the boys had brought dates to the party, with whom they were conversing with and enjoying the company of, it was very apparent that a large part of why they were there was to spend time with each other. Pockets of Brothers were dispersed around the room, each enjoying the evening together in different ways. It was interesting to see the contrast of behaviour with individual Brothers when they were with their dates, versus when they were with their Brothers. Rich explains that women can move from one point in the continuum to another at different points in their lives. What was interesting about the semi-formal was to see how the Brothers were moving along different points in the continuum within one evening. Being at the semi-formal was like seeing Rich’s continuum in fast-forward.

I enjoyed spending the evening with this group. I was able to have a night out with a group of people whilst simultaneously witnessing this theory come alive. Yet one more way that I’ve learnt to incorporate sociology into my daily life!

“It’s all Greek to me” – “Doing Gender” at a Frat bids party

As the end of the “rush” period for most fraternities comes to a close, UBC’s Greek population is gearing up for its next big step in the initiation process. Aspiring members will be (or will not be) given ‘bids’ to their fraternity of choice. As a non-Greek member of the UBC population, I don’t normally have much involvement in this process, save for the fact that I have been invited to some “rush parties” along the way. This year, I was invited to what they boys were calling a “bids party,” where their aspiring members will be awarded bids before the official “bids day” which takes place at the SUB. The party was held on the Saturday night before the week of “bids day” so that the boys would have a heads up as to whether or not they would get their ‘official’ bids the coming week.

Having attended the party as somewhat of an outsider, it was interesting to observe the boys as they went through the process. It was apparent that the boys were desperately trying to radiate their most masculine features in order to impress both each other, as well as any girls that were in attendance. I found this display of gendered body language, attitudes, and actions to be very applicable to an article that I recently read for one of my sociology classes. West and Zimmerman’s “Doing Gender,” highlights some of the ways in which people interact with and “do” their gender in public environments. ‘Gender,’ according to this article, is described as the degree to which an ‘actor’ is masculine or feminine in comparison to the stereotypical expectations of gender.

As I observed the fraternity, it was extremely obvious that the boys were trying their hardest to meet the expectations of the stereotypical male. According to the article, individuals constantly perform scripts of their gender. After my initial connection of their actions to the West and Zimmerman article, this became somewhat comedic to watch. Most of the boys were buff, wearing tight fitting tops, and walking with straight backs to accent their muscular physic. As well, their language exuded what they probably associated with as being sufficiently “masculine” in order to keep themselves within the confines of what they were presenting as what fraternity members should look like.

This went on for an hour or two before the actual bids process began. Each of the aspiring members were called into a back room, where they would remain for approximately 10 minutes before being brought back out into the main room. When they re-entered the room, the members of the fraternity began clapping incessantly, and howling their fraternity chant to welcome their new pledge. I was informed that from the moment they received their bid, they became pledges, and would be made to prove themselves worthy and willing to become an official member of the fraternity, come “official initiation.”

For me, this party was an excellent example of West and Zimmerman’s theory of “doing gender.” Each member and aspiring member of the fraternity was an active participant in their gender in order to impress others and stay within the margins of the stereotypical “male.” My speculation for why the boys felt such a dire need to stay within this stereotype again follows West and Zimmerman’s theory. According to their theory, failure to properly ‘do gender’ is possible, and gender assessment and accountability are ever present. I think that especially for fraternity members, the idea of being evaluated based on how they measure up to the standards put in place for their gender category is very apparent, and constantly at the back of their mind. Overall, it was certainly interesting to observe this evaluation and presentation of gender from an outside point of view, and I wish the boys luck in their process of becoming members of their fraternity of choice.

West, Candace and Zimmerman, Don H. 1987. “Doing Gender.” Gender & Society 1(2): 125-51.

Meanwhile at the Frat’s: TFM’s and Identity

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The Greek system (fraternities and sororities) is a massive North American college institution with strong ties to UBC.  Beta house located at Wesbrook Mall, was kind enough to allow me to spend some time visiting the house, getting to know their members, traditions and culture.  I began my investigation by attending a preliminary RUSH event, which consisted of current members meeting and touring potential recruits around the house.  My primary purpose was to build some rapport with the Beta Brothers and get to know their culture as a frat and see what such a collective identity looks like. One of the defining features of the fraternity system which I think most of its appeal to outsiders originates from, is the relationship between tradition and secrecy.  Much of the recruitment, initiation and governing traditions of Beta function only through a collective code of confidentiality.  While the brothers were very open and anxious to chat and teach me about their history and culture certain questions are never given a straight answer. However what I believe sets fraternities apart from other campus groups is language.  There is such a decisive and exclusive vocabulary within the house, I found myself constantly asking for clarification.  The whole Greek system in general works on a specified vocabulary, as well as the Beta brothers specifically use their own unique plethora of slang terms.  However while the language can easily work to alienate outsiders they held very little reservations on getting me up to speed on some of their favourite words and phrases.  What I found particularly interesting was that while their language worked to set them apart from other groups it also worked to establish their identity and provide them with a space to respond to the ever present negative frat stigma. Total Frat Move according to urbandictionary.com is an expression “used in response or to describe an action of a male who exudes all things fraternity”.  Beta house specifically described TFM’s as a response to the negative stereotypes and stigma that they feel is undeservingly projected onto them.  This stigma they feel is justified, by the greater student population, solely based on their membership to the Greek system.  If you are at a loss for an image of stereotypical frat guy, please watch Jimmy Tatro’s YouTube video.  As one brother explained to me that he could not even begin a conversation with a girl without her immediately assuming he was only speaking to her having premeditated their night would end in bed.  This was revealed to me with much frustration and even as a sort of plea.  The boys were constantly referring to me as “the snitch” or “investigator”, even though I reassured them that while the underlying purpose of my presence was for a class project I primarily had a general interest in what frat culture looked like from the inside.  There was a definitely a hint of defensiveness regarding my presence. While testosterone levels in the house are high and the language utilized is full of acronyms and exclusive slang, you could not help but admit there was a definite self-deprecating sense of humour  in everything they did.  They are far more self-aware of their stigma, then they think people realize.   They explained that as opposed to doing everything in their power to reverse this “douchey” stereotype they chose to exemplify it.  This exemplification of the frat boy stereotype is accomplished by TFM-ing.  Instead of just going to gym in tank tops with their pre-work out in hand and keep it to themselves like any other tank top wearing gym going frat boy would do, they make a game of it.  One frat brother explained to me that sometimes they’ll set up a bench press in the front yard and have guys “work out” as people walk past on their way to class or getting off the bus.  The brothers revel in the exasperated expressions, the eye rolling, and snickering they receive from onlookers.  Simply put, they find it hilarious, less out of how ridiculous they are actually acting but hilarious in the fact that people think they’re taking themselves seriously.  Such activities bring the boys together in a sort of ‘us’ versus ‘them’ mentality, or at least that helps validate the behaviour on the surface.  They’d rather spend their energy giving people the fuel they want as opposed to fighting against a deeply engrained reputation. BETA house gathers a lot of their identity from playing along with what everyone thinks about them.  To quote Goffman, “it is this against something that the self  can emerge.”  The BETA brothers to an extent have flipped this on its head.  It is a sort of acceptance of people’s assumptions and the exaggeration of what people want frat guys to be that has driven BETA’s common identity.  The find camaraderie  in being the butt of people’s jokes.  Total frat moves give them the self awareness to see what other people assume.

 

KC

References: Goffman, E. (1961). Asylums: Essays on the social situation of mental patients and other inmates. Garden City, N.Y: Anchor Books.