Introduction
Why is this topic important to anthropology?
Social groups are frequently studied in cultural anthropology and fraternities and sororities are often used as examples of social groups. At Emory, 30% of the student body participates in in greek life and is an active part of the social scene; this makes it an extremely relevant social group. Masculinity and backgrounds inform the way in which people interact in social groups; through looking into people's backgrounds we can gain knowledge about the way in which social groups are formed and the values that social groups hold.
What previous research has been done in this place or in similar questions of anthropological interest?
Masculinity
In a study by Metzger, Williams, Chen, and Chartier, they examined the relationship between masculine and feminine looking individuals and their likeliness to accept them into an in-group. The researchers showed photos to undergraduate students (who were either Greek or non-Greek affiliated) and asked to rate the photos using the Crowne-Marlowe Social Desirability Scale. The photos depicted an average gender representation of an individual (male or female), a hyper-masculine or feminine individual, or a non-traditional gendered individual (an effeminate male or masculine female). The researchers maintained from their results that there is a significant preference of the hyper-masculine or feminine individual for Greek students. A Greek affiliated student has a bias towards an in-group that represents their gender more stereotypically. This represents our research because it affirms that fraternities do create a bias towards masculinity, and this definitely could be attributed to some social media sites like TFM and Old Row. The "in-group" of a fraternity is the more masculine males, so it is easy to see why fraternity men may attempt to conform to ideals of masculinity.
Masculinity
In a study by Metzger, Williams, Chen, and Chartier, they examined the relationship between masculine and feminine looking individuals and their likeliness to accept them into an in-group. The researchers showed photos to undergraduate students (who were either Greek or non-Greek affiliated) and asked to rate the photos using the Crowne-Marlowe Social Desirability Scale. The photos depicted an average gender representation of an individual (male or female), a hyper-masculine or feminine individual, or a non-traditional gendered individual (an effeminate male or masculine female). The researchers maintained from their results that there is a significant preference of the hyper-masculine or feminine individual for Greek students. A Greek affiliated student has a bias towards an in-group that represents their gender more stereotypically. This represents our research because it affirms that fraternities do create a bias towards masculinity, and this definitely could be attributed to some social media sites like TFM and Old Row. The "in-group" of a fraternity is the more masculine males, so it is easy to see why fraternity men may attempt to conform to ideals of masculinity.
https://www.urj.ucf.edu/docs/urjmanuscript_metzger_080509.pdf
Background
In a dissertation by Mary Ann Collais of Loyola University, the impact of sorority rituals on women was studied. She was interested in seeing if these very specific rites of passage and formal ceremonies had any effect on their moral development/beliefs. Fifty one sorority women were interviewed via individual and group interview across 9 campuses. They were asked questions surrounding their views on the ritual ceremony and any effects that they had on them. Collois found two major components that contributed to the participants' feelings about ritual; prior beliefs and religious beliefs.
We found this research particularly interesting and wanted to dive further into the topic of religion as well as ethnicity/background impacting a person's view of Greek life as a whole, as well as their ability to participate.
http://etd.lsu.edu/docs/available/etd-0418102-225829/unrestricted/Callais_dis.pdf
Background
In a dissertation by Mary Ann Collais of Loyola University, the impact of sorority rituals on women was studied. She was interested in seeing if these very specific rites of passage and formal ceremonies had any effect on their moral development/beliefs. Fifty one sorority women were interviewed via individual and group interview across 9 campuses. They were asked questions surrounding their views on the ritual ceremony and any effects that they had on them. Collois found two major components that contributed to the participants' feelings about ritual; prior beliefs and religious beliefs.
We found this research particularly interesting and wanted to dive further into the topic of religion as well as ethnicity/background impacting a person's view of Greek life as a whole, as well as their ability to participate.
http://etd.lsu.edu/docs/available/etd-0418102-225829/unrestricted/Callais_dis.pdf
Relevancy
Our motivation for our research into Greek life’s ties with masculinity
as well as participation and perception according to background; stems from the
fact that Emory is a diverse campus, as well as an extremely Greek one. 30% of
students participate in Greek life organizations on campus. Moreover, in the
Class of 2020: 40.8% students identified as Caucasian, 18.7% as Asian/Asian
American, 10.9% as Latino/Hispanic, 7.1% as Black/African American, 4.6% as
multi-racial, and 16.3% were international students. Greek life itself, is also
a hot topic at the moment. Whether it’s under fire for risky behaviors or
sexism, it’s extremely popular at colleges across the United States with a
whopping nine million members currently participating in Greek organizations. Further,
it’s prevalent in our own government: with 76% of all United States Congressmen
and Senators having belonged to a fraternity (as well as 40 of 47 Supreme Court
Justices).