By SVEA JONES
Fraternities and sororities, commonly known as the “sisterhoods” and “brotherhoods” on college campuses, boast a rich history, with the earliest known fraternity emerging in 1776. The enduring tradition of Frat Row persists as a lasting engagement for college students. These organizations encourage students to explore their respective chapters, seeking a sense of belonging and community deeply rooted in shared morals, values, and a commitment to the greater good of members and the surrounding community.
However, it is essential to acknowledge the hidden challenges within this seemingly tight-knit community. Many fraternities and sororities in the United States carry negative associations tied to racism, misogyny, classism, homophobia, transphobia, ableism, and instances of sexual assault. These associations, rooted in historical traditions, have resulted in the unsettling reality that, for some students, involvement in these groups may feel like they’re swimming with sharks. It can entail being the “token” member in a dominating group, leading to isolation that contradicts the inclusive image these organizations strive to project.
Recognizing the problematic history of fraternities and sororities, the question arises: how can students in 2023 address and reshape these discrepancies, particularly for marginalized groups? What steps have been taken to adapt exclusionary behaviors and make these organizations more inclusive, especially for those who deviate from the white cis-gendered heterosexual narrative?
At Beloit College, a private liberal arts institution in predominantly conservative Wisconsin, a perceived commitment to inclusivity and diversity exists. The college introduces elements of inclusivity through cultural and religious student-led events, student-catered clubs and organizations, and the incorporation of preferred names and pronouns in classrooms. Despite this, a noticeable spotlight remains on Frat Row, raising questions about how active members navigate and modify their rules, policies, and traditions to align with Beloit College’s image of diversity and inclusivity, considering the dark history and actions associated with Greek life.
To delve into these dynamics, interviews were conducted with three members each from two of the five Greek life organizations on campus, Phi Kappa Psi (PKP) and Theta Pi Gamma (TPG). From PKP: Harry Priester’23 (he/they), Devon Barry’26 (he/him), Cesar Torres’25 (he/him); TPG: Flora Milford’24 (she/they), Lili Edwards’26 (they/them). The focus was on individuals representing opposing identities within the Greek houses who are part of the LGBTQIA+ and non-binary spectrum or those with a comprehensive understanding of the discrepancies between Greek life and marginalized groups. Despite myself not being an active member of Greek life, the selection of Theta Pi Gamma and Phi Kappa Psi was driven by their apparent commitment to fostering an inclusive space for all identities from what I’ve seen, heard, and experienced.
The Phi Kappa Psi (Wisconsin Gamma Chapter), a national fraternity, the last remaining Wisconsin chapter of its kind, was founded in 1852. It was rechartered at Beloit in 1977 and was the first frat on campus to vote for two trans presidents. This space is open to people who identify as male or non-binary. In an interview with Harry Priester’23 (he/they) has been a Phi Psi member for his entire four years attending Beloit College. Currently, they are the sergeant of arms (head of security). Phi Psi’s openness to varying student identities was discussed passionately. They emphasize that this acceptance was not a deliberate decision but an inherent understanding and acceptance within the fraternity.
S: How does your Phi Psi foster inclusivity for individuals of diverse gender identities and provide a supportive environment for individuals exploring their gender identity? Are there spaces solely based on discussing acceptance or understanding of gender and sexuality?
H: That’s something that weirdly–we don’t get a lot of talking about queerness or discovering one’s own Identity or thinking about that. We don’t talk about that much. It’s just kind of the way things have been.
S: If it’s been a queer space since you joined it, is it just kind of an obvious understanding that it is widely accepted in this fraternity?
Harry explains that though it isn’t discussed frequently, the expectation that everyone in the house is comfortable is most important. Harry mentions that Phi Psi has always been described as “weird,” even being described as such by past alumni. This could be the reason that numbers are low for new members. Regarding the process for members, PKP takes the “bidding” process very seriously, and their consideration of new members is important to them. Devon Barry’26 (he/him) talks about what they consider is not just by appearance or identity.
D: We put into consideration what they would contribute to the fraternity–how they fit in in general and how good of a person they are, to put it bluntly. Like, is this something that they need to be educated on, and if that is so, we may consider if we can do something to help them with that.
PKP works to call people in rather than calling people out if they notice that there are toxic or destructive ways of thinking among students who are rushing. They try to create discussion around why they think that way, even if it may not always work—their intentions are holding people accountable and housing a safe space for people of varying identities. Though they are of national status, it’s more about who is represented in the organization rather than national rules, guidelines, or old traditions to determine what they are and are not to do.
Theta Pi Gamma is a local organization founded in 1896 and the first Greek letter sorority at Beloit College. The local sorority struggled to become approved and recognized as an organization on the Beloit College campus. Several rejected petitions began in 1898, but it wasn’t until 1908 that women were allowed to officially have a sorority on the Beloit Campus that started as Theta Pi Gamma. In 1910, they were given their little house, and later, in 1922, Theta Pi Gamma was admitted into the Delta Gamma National Sorority. Theta Pi Gamma became Alpha Mu under Delta Gamma, and in 1962, they pledged the first black woman, Patricia Hamilton, to which the Delta Gamma refused her acceptance. Due to the history of racism amongst the original association, Theta purposefully had to push and strive to continue for the sorority to not only be open to BIPOC but open to other identities that resonated with their organization, opening it up to anyone who identifies as female or identifies under the trans or non-binary spectrum. In an interview with Flora Milford’24 (she/they), she further talked about the steps Theta has been taking toward making the switch from “sisterhood” and catering it towards a more inclusive space for students who are AFAB (assigned female at birth) but identify and resonate differently within the sorority—identifying it as a “siblinghood” instead.
S: What are your organization’s core values of your fraternity/sorority, and how do they guide the actions and behaviors of its members?
F: I think the core value is inclusion, and not to be that person like, “Our sorority tries to be inclusive!” but that is the big thing in terms of different gender identities and making it an inclusive space for all people on campus. In terms of every aspect of identity because, I feel like there are a bunch of predominantly white spaces on campus, and Theta definitely tries to be more inclusive. Inclusivity for all people is definitely something it strives for.
Flora went on to explain that although Theta strives to create inclusivity with its members, she wants Theta to be more inclusive in all aspects for students who want to join. Especially for students who are not necessarily represented or may slip through the cracks and may not identify as just female or non-binary. As well as accommodating other aspects of student’s lives like mental or physical health struggles. Theta still identifies as a sorority, from an outsider’s perspective, and things that are included in the history and tradition of the local organization put on this more feminine approach to Greek life though they are making the transition to a siblinghood. There are quite a few instances of symbolism in many aspects of the Theta tradition that hint at a purity culture in many ways. However, this feeling of secrecy and purity seems occult from the outside for students.
This secrecy is to preserve special traditions specifically for members to strengthen bonds with each other and create a community within the small sorority. Their traditions are all in good fun, and how students interpret them is drastically different from what they may have been intended to represent. Students taking the initiative to house a safe space in these organizations offer a glimpse into the ongoing journey of adapting and redefining the role of fraternities and sororities in shaping our campus environment and influence on students.
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