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Page title without namespace (page_title) | 'Racism and racist incidents in greek life' |
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New page wikitext, after the edit (new_wikitext) | '[[Racism]] in [[Fraternities and sororities|Greek Life]] has been linked to the experience of microaggressions, fewer opportunities to use the networking system built into Greek life, and harmful stereotypes. This fuels the experiences of people of color throughout their lives in various academic, work, and personal spaces, including Greek Life Organizations (GLOs). Through the creation of these organizations, there has been a legacy of racism, which has fueled the elitist structure that has negatively impacted people of color.
= History =
Greek life has a long history of policies that have contributed to racism and lack of diversity in many Greek organizations. In resistance to racism in GLOs, in the early 1920s, according to Hunter and Hughey, Black GLOs were founded.<ref>{{Cite journal|last=W. Hughey|first=Matthew|date=2010|title=A Paradox of Participation: Nonwhites in White Sororities and Fraternities|url=http://www.jstor.org/stable/10.1525/sp.2010.57.4.653|journal=Social Problems|volume=57|issue=4|pages=653–679|doi=10.1525/sp.2010.57.4.653}}</ref> Members of other racial groups began to form their own fraternities and sororities. For instance, the [[Phi Iota Alpha|first Hispanic fraternity]] was founded in 1931. In 1948, the [[Beta Tau Sigma|first MGLO fraternity]] was founded at the [[University of Toledo]] and in 1981, the [[Mu Sigma Upsilon|first MGLO sorority]] was founded at [[Rutgers University|Rutgers University.]] More MGLOs were founded “nationally and locally” the following years to continue as a “foundation transcending racial, national, and religious differences”.<ref>{{Cite journal|last=Hunter|first=Joanna S.|last2=Hughey|first2=Matthew W.|date=2013|title='It's not written on their skin like it is ours': Greek letter organizations in the age of the multicultural imperative|url=http://www.jstor.org/stable/43586612|journal=Ethnicities|volume=13|issue=5|pages=519–543}}</ref> Soon after, Multicultural Greek Councils were formed to govern affiliated MGLOs, both national or local fraternities and sororities.
By the end of the 1960s, White Greek Life Organizations (WGLOs) eliminated official policies that prohibited race-based membership. However abolishing these clauses did not prevent GLOs from using other means of maintaining racist and exclusive practices. Following the elimination of explicitly racist policies, Greek organizations sustained their racist practices through more informal means of discrimination.<ref>{{Cite journal|last=Hughey|first=Matthew W.|date=2010-11-01|title=A Paradox of Participation: Nonwhites in White Sororities and Fraternities|url=https://academic.oup.com/socpro/article/57/4/653/1667281|journal=Social Problems|language=en|volume=57|issue=4|pages=653–679|doi=10.1525/sp.2010.57.4.653|issn=0037-7791}}</ref> This is often seen through forms of de facto segregation, white supremacist overtones at Greek parties and events,<ref>{{Cite book|url=https://books.google.com/books?id=rDzopsSbWAoC&pg=PA338&lpg=PA338&dq=%E2%80%9CA+Brief+History+of+Racial+and+Ethnic+Discrimination+in+Greek-Letter+Organizations.%E2%80%9D+The+Alternative+Orange&source=bl&ots=1iRuKegqAH&sig=wHVO8u6FbTSNzexkBcFokZ-1zis&hl=en&sa=X&ved=0ahUKEwjM0v3-3N_ZAhUNqlkKHe8QD90Q6AEIKzAA#v=onepage&q=%E2%80%9CA%20Brief%20History%20of%20Racial%20and%20Ethnic%20Discrimination%20in%20Greek-Letter%20Organizations.%E2%80%9D%20The%20Alternative%20Orange&f=false|title=Black Greek-letter Organizations in the Twenty-First Century: Our Fight Has Just Begun|last=Parks|first=Gregory|date=2008-06-13|publisher=University Press of Kentucky|isbn=0813172950|language=en}}</ref> mock “slave auctions”, and accounts of white fraternity members dressing in “[[blackface]]”.<ref>{{Cite news|url=https://www.cbsnews.com/news/blackface-debate-in-virginia/|title=Blackface Debate In Virginia|access-date=2018-03-09|language=en}}</ref> For instance, several white fraternities have been found building homecoming floats with racist themes, staging racist skits, and holding parties with racist themes.<ref>{{Cite book|url=https://www.worldcat.org/oclc/33947705|title=The agony of education : Black students at white colleges and universities|last=R.|first=Feagin, Joe|date=1996|publisher=Routledge|others=Vera, Hernan, 1937-, Imani, Nikitah, 1967-|isbn=9780415915120|location=New York|oclc=33947705}}</ref> Furthermore, in terms of [[de facto segregation]], despite eliminating racially exclusionary policies, many white Greek life organizations failed to actively pursue and promote new members of color. Therefore, lack of diversity within Greek Life organizations remains relatively unchanged.
People of color continue to feel marginalized within these organizations. Because the foundations of Greek life were built on biased practices, WGLOs continue to provide a structure that enforces euro-centrism and conformity among its members. Although Greek systems today are not divided into separate racial categories, GLOs are still viewed as the desirable option when it comes to seeking membership<ref>{{Cite journal|last=Hughey|first=Matthew W.|date=2010-11-01|title=A Paradox of Participation: Nonwhites in White Sororities and Fraternities|url=https://academic.oup.com/socpro/article/57/4/653/1667281|journal=Social Problems|language=en|volume=57|issue=4|pages=653–679|doi=10.1525/sp.2010.57.4.653|issn=0037-7791}}</ref>, because they historically have had more access to resources and networking opportunities that people in non-white GLOs do not. At the present moment, WGLOs are pressured to integrate people of color, but they do so under conditions that they set themselves.<ref>{{Cite journal|last=Bryson|first=Bethany|date=1996|title="Anything But Heavy Metal": Symbolic Exclusion and Musical Dislikes|url=http://www.jstor.org/stable/2096459|journal=American Sociological Review|volume=61|issue=5|pages=884–899|doi=10.2307/2096459}}</ref> This puts those people of color wanting to join in positions where they both have to “perform” and embrace their ethnic differences, while trying to assimilate to traditional practices that encourage homogeneity.<ref>{{Cite journal|last=Schwalbe|first=Michael|last2=Godwin|first2=Sandra|last3=Holden|first3=Daphne|last4=Schrock|first4=Douglas|last5=Thompson|first5=Shealy|last6=Wolkomir|first6=Michele|date=2000|title=Generic Processes in the Reproduction of Inequality: An Interactionist Analysis|url=http://www.jstor.org/stable/2675505|journal=Social Forces|volume=79|issue=2|pages=419–452|doi=10.2307/2675505}}</ref>
= Contemporary incidents =
People of color face wide-ranging forms of discrimination in Greek life. Members of color see white peers use blackface as a form of humor and they are more harshly judged when they do not participate in events that are incongruent with their personal beliefs. The use of blackface as a form of humor or entertainment has a lasting legacy in all aspects of American society, including Greek Life. This legacy stretches from Mark Twain’s fondness for shows with performers in blackface<ref>{{Cite journal|last=McCoy|first=Sharon D.|date=2009-04-18|title="The Trouble Begins at Eight": Mark Twain, the San Francisco Minstrels, and the Unsettling Legacy of Blackface Minstrelsy|url=https://muse.jhu.edu/article/260994|journal=American Literary Realism|language=en|volume=41|issue=3|pages=232–248|doi=10.1353/alr.0.0022|issn=1940-5103}}</ref> to current Halloween costumes. Another example of the racialized experiences that members of color face are when [[Latinx]] members of WGLOs feel as though they are being labeled as lazy if they chose not to participate in networking opportunities. Labels like these are products of racial stereotypes about Latinx people.<ref>{{Cite journal|last=Hughey|first=Matthew W.|date=2010-11-01|title=A Paradox of Participation: Nonwhites in White Sororities and Fraternities|url=https://academic.oup.com/socpro/article/57/4/653/1667281|journal=Social Problems|language=en|volume=57|issue=4|pages=653–679|doi=10.1525/sp.2010.57.4.653|issn=0037-7791}}</ref>
GLOs are beginning to form multicultural and ethnically diverse councils and organizations, in an attempt to allow the experiences of minorities to be heard. The purpose of Multicultural Greek Life Organizations (MGLOs) is to promote racial diversity and to create spaces that are more conducive to the advancement of students of color as opposed to the pre-established structure of WGLOs.<ref>{{Cite journal|last=Hunter|first=Joanna S.|last2=Hughey|first2=Matthew W.|date=2013|title='It's not written on their skin like it is ours': Greek letter organizations in the age of the multicultural imperative|url=http://www.jstor.org/stable/43586612|journal=Ethnicities|volume=13|issue=5|pages=519–543}}</ref>' |
Unified diff of changes made by edit (edit_diff) | '@@ -1,1 +1,15 @@
+[[Racism]] in [[Fraternities and sororities|Greek Life]] has been linked to the experience of microaggressions, fewer opportunities to use the networking system built into Greek life, and harmful stereotypes. This fuels the experiences of people of color throughout their lives in various academic, work, and personal spaces, including Greek Life Organizations (GLOs). Through the creation of these organizations, there has been a legacy of racism, which has fueled the elitist structure that has negatively impacted people of color.
+= History =
+
+Greek life has a long history of policies that have contributed to racism and lack of diversity in many Greek organizations. In resistance to racism in GLOs, in the early 1920s, according to Hunter and Hughey, Black GLOs were founded.<ref>{{Cite journal|last=W. Hughey|first=Matthew|date=2010|title=A Paradox of Participation: Nonwhites in White Sororities and Fraternities|url=http://www.jstor.org/stable/10.1525/sp.2010.57.4.653|journal=Social Problems|volume=57|issue=4|pages=653–679|doi=10.1525/sp.2010.57.4.653}}</ref> Members of other racial groups began to form their own fraternities and sororities. For instance, the [[Phi Iota Alpha|first Hispanic fraternity]] was founded in 1931. In 1948, the [[Beta Tau Sigma|first MGLO fraternity]] was founded at the [[University of Toledo]] and in 1981, the [[Mu Sigma Upsilon|first MGLO sorority]] was founded at [[Rutgers University|Rutgers University.]] More MGLOs were founded “nationally and locally” the following years to continue as a “foundation transcending racial, national, and religious differences”.<ref>{{Cite journal|last=Hunter|first=Joanna S.|last2=Hughey|first2=Matthew W.|date=2013|title='It's not written on their skin like it is ours': Greek letter organizations in the age of the multicultural imperative|url=http://www.jstor.org/stable/43586612|journal=Ethnicities|volume=13|issue=5|pages=519–543}}</ref> Soon after, Multicultural Greek Councils were formed to govern affiliated MGLOs, both national or local fraternities and sororities.
+
+By the end of the 1960s, White Greek Life Organizations (WGLOs) eliminated official policies that prohibited race-based membership. However abolishing these clauses did not prevent GLOs from using other means of maintaining racist and exclusive practices. Following the elimination of explicitly racist policies, Greek organizations sustained their racist practices through more informal means of discrimination.<ref>{{Cite journal|last=Hughey|first=Matthew W.|date=2010-11-01|title=A Paradox of Participation: Nonwhites in White Sororities and Fraternities|url=https://academic.oup.com/socpro/article/57/4/653/1667281|journal=Social Problems|language=en|volume=57|issue=4|pages=653–679|doi=10.1525/sp.2010.57.4.653|issn=0037-7791}}</ref> This is often seen through forms of de facto segregation, white supremacist overtones at Greek parties and events,<ref>{{Cite book|url=https://books.google.com/books?id=rDzopsSbWAoC&pg=PA338&lpg=PA338&dq=%E2%80%9CA+Brief+History+of+Racial+and+Ethnic+Discrimination+in+Greek-Letter+Organizations.%E2%80%9D+The+Alternative+Orange&source=bl&ots=1iRuKegqAH&sig=wHVO8u6FbTSNzexkBcFokZ-1zis&hl=en&sa=X&ved=0ahUKEwjM0v3-3N_ZAhUNqlkKHe8QD90Q6AEIKzAA#v=onepage&q=%E2%80%9CA%20Brief%20History%20of%20Racial%20and%20Ethnic%20Discrimination%20in%20Greek-Letter%20Organizations.%E2%80%9D%20The%20Alternative%20Orange&f=false|title=Black Greek-letter Organizations in the Twenty-First Century: Our Fight Has Just Begun|last=Parks|first=Gregory|date=2008-06-13|publisher=University Press of Kentucky|isbn=0813172950|language=en}}</ref> mock “slave auctions”, and accounts of white fraternity members dressing in “[[blackface]]”.<ref>{{Cite news|url=https://www.cbsnews.com/news/blackface-debate-in-virginia/|title=Blackface Debate In Virginia|access-date=2018-03-09|language=en}}</ref> For instance, several white fraternities have been found building homecoming floats with racist themes, staging racist skits, and holding parties with racist themes.<ref>{{Cite book|url=https://www.worldcat.org/oclc/33947705|title=The agony of education : Black students at white colleges and universities|last=R.|first=Feagin, Joe|date=1996|publisher=Routledge|others=Vera, Hernan, 1937-, Imani, Nikitah, 1967-|isbn=9780415915120|location=New York|oclc=33947705}}</ref> Furthermore, in terms of [[de facto segregation]], despite eliminating racially exclusionary policies, many white Greek life organizations failed to actively pursue and promote new members of color. Therefore, lack of diversity within Greek Life organizations remains relatively unchanged.
+
+People of color continue to feel marginalized within these organizations. Because the foundations of Greek life were built on biased practices, WGLOs continue to provide a structure that enforces euro-centrism and conformity among its members. Although Greek systems today are not divided into separate racial categories, GLOs are still viewed as the desirable option when it comes to seeking membership<ref>{{Cite journal|last=Hughey|first=Matthew W.|date=2010-11-01|title=A Paradox of Participation: Nonwhites in White Sororities and Fraternities|url=https://academic.oup.com/socpro/article/57/4/653/1667281|journal=Social Problems|language=en|volume=57|issue=4|pages=653–679|doi=10.1525/sp.2010.57.4.653|issn=0037-7791}}</ref>, because they historically have had more access to resources and networking opportunities that people in non-white GLOs do not. At the present moment, WGLOs are pressured to integrate people of color, but they do so under conditions that they set themselves.<ref>{{Cite journal|last=Bryson|first=Bethany|date=1996|title="Anything But Heavy Metal": Symbolic Exclusion and Musical Dislikes|url=http://www.jstor.org/stable/2096459|journal=American Sociological Review|volume=61|issue=5|pages=884–899|doi=10.2307/2096459}}</ref> This puts those people of color wanting to join in positions where they both have to “perform” and embrace their ethnic differences, while trying to assimilate to traditional practices that encourage homogeneity.<ref>{{Cite journal|last=Schwalbe|first=Michael|last2=Godwin|first2=Sandra|last3=Holden|first3=Daphne|last4=Schrock|first4=Douglas|last5=Thompson|first5=Shealy|last6=Wolkomir|first6=Michele|date=2000|title=Generic Processes in the Reproduction of Inequality: An Interactionist Analysis|url=http://www.jstor.org/stable/2675505|journal=Social Forces|volume=79|issue=2|pages=419–452|doi=10.2307/2675505}}</ref>
+
+= Contemporary incidents =
+
+People of color face wide-ranging forms of discrimination in Greek life. Members of color see white peers use blackface as a form of humor and they are more harshly judged when they do not participate in events that are incongruent with their personal beliefs. The use of blackface as a form of humor or entertainment has a lasting legacy in all aspects of American society, including Greek Life. This legacy stretches from Mark Twain’s fondness for shows with performers in blackface<ref>{{Cite journal|last=McCoy|first=Sharon D.|date=2009-04-18|title="The Trouble Begins at Eight": Mark Twain, the San Francisco Minstrels, and the Unsettling Legacy of Blackface Minstrelsy|url=https://muse.jhu.edu/article/260994|journal=American Literary Realism|language=en|volume=41|issue=3|pages=232–248|doi=10.1353/alr.0.0022|issn=1940-5103}}</ref> to current Halloween costumes. Another example of the racialized experiences that members of color face are when [[Latinx]] members of WGLOs feel as though they are being labeled as lazy if they chose not to participate in networking opportunities. Labels like these are products of racial stereotypes about Latinx people.<ref>{{Cite journal|last=Hughey|first=Matthew W.|date=2010-11-01|title=A Paradox of Participation: Nonwhites in White Sororities and Fraternities|url=https://academic.oup.com/socpro/article/57/4/653/1667281|journal=Social Problems|language=en|volume=57|issue=4|pages=653–679|doi=10.1525/sp.2010.57.4.653|issn=0037-7791}}</ref>
+
+GLOs are beginning to form multicultural and ethnically diverse councils and organizations, in an attempt to allow the experiences of minorities to be heard. The purpose of Multicultural Greek Life Organizations (MGLOs) is to promote racial diversity and to create spaces that are more conducive to the advancement of students of color as opposed to the pre-established structure of WGLOs.<ref>{{Cite journal|last=Hunter|first=Joanna S.|last2=Hughey|first2=Matthew W.|date=2013|title='It's not written on their skin like it is ours': Greek letter organizations in the age of the multicultural imperative|url=http://www.jstor.org/stable/43586612|journal=Ethnicities|volume=13|issue=5|pages=519–543}}</ref>
' |
New page size (new_size) | 8770 |
Old page size (old_size) | 0 |
Size change in edit (edit_delta) | 8770 |
Lines added in edit (added_lines) | [
0 => '[[Racism]] in [[Fraternities and sororities|Greek Life]] has been linked to the experience of microaggressions, fewer opportunities to use the networking system built into Greek life, and harmful stereotypes. This fuels the experiences of people of color throughout their lives in various academic, work, and personal spaces, including Greek Life Organizations (GLOs). Through the creation of these organizations, there has been a legacy of racism, which has fueled the elitist structure that has negatively impacted people of color.',
1 => '= History =',
2 => false,
3 => 'Greek life has a long history of policies that have contributed to racism and lack of diversity in many Greek organizations. In resistance to racism in GLOs, in the early 1920s, according to Hunter and Hughey, Black GLOs were founded.<ref>{{Cite journal|last=W. Hughey|first=Matthew|date=2010|title=A Paradox of Participation: Nonwhites in White Sororities and Fraternities|url=http://www.jstor.org/stable/10.1525/sp.2010.57.4.653|journal=Social Problems|volume=57|issue=4|pages=653–679|doi=10.1525/sp.2010.57.4.653}}</ref> Members of other racial groups began to form their own fraternities and sororities. For instance, the [[Phi Iota Alpha|first Hispanic fraternity]] was founded in 1931. In 1948, the [[Beta Tau Sigma|first MGLO fraternity]] was founded at the [[University of Toledo]] and in 1981, the [[Mu Sigma Upsilon|first MGLO sorority]] was founded at [[Rutgers University|Rutgers University.]] More MGLOs were founded “nationally and locally” the following years to continue as a “foundation transcending racial, national, and religious differences”.<ref>{{Cite journal|last=Hunter|first=Joanna S.|last2=Hughey|first2=Matthew W.|date=2013|title='It's not written on their skin like it is ours': Greek letter organizations in the age of the multicultural imperative|url=http://www.jstor.org/stable/43586612|journal=Ethnicities|volume=13|issue=5|pages=519–543}}</ref> Soon after, Multicultural Greek Councils were formed to govern affiliated MGLOs, both national or local fraternities and sororities.',
4 => false,
5 => 'By the end of the 1960s, White Greek Life Organizations (WGLOs) eliminated official policies that prohibited race-based membership. However abolishing these clauses did not prevent GLOs from using other means of maintaining racist and exclusive practices. Following the elimination of explicitly racist policies, Greek organizations sustained their racist practices through more informal means of discrimination.<ref>{{Cite journal|last=Hughey|first=Matthew W.|date=2010-11-01|title=A Paradox of Participation: Nonwhites in White Sororities and Fraternities|url=https://academic.oup.com/socpro/article/57/4/653/1667281|journal=Social Problems|language=en|volume=57|issue=4|pages=653–679|doi=10.1525/sp.2010.57.4.653|issn=0037-7791}}</ref> This is often seen through forms of de facto segregation, white supremacist overtones at Greek parties and events,<ref>{{Cite book|url=https://books.google.com/books?id=rDzopsSbWAoC&pg=PA338&lpg=PA338&dq=%E2%80%9CA+Brief+History+of+Racial+and+Ethnic+Discrimination+in+Greek-Letter+Organizations.%E2%80%9D+The+Alternative+Orange&source=bl&ots=1iRuKegqAH&sig=wHVO8u6FbTSNzexkBcFokZ-1zis&hl=en&sa=X&ved=0ahUKEwjM0v3-3N_ZAhUNqlkKHe8QD90Q6AEIKzAA#v=onepage&q=%E2%80%9CA%20Brief%20History%20of%20Racial%20and%20Ethnic%20Discrimination%20in%20Greek-Letter%20Organizations.%E2%80%9D%20The%20Alternative%20Orange&f=false|title=Black Greek-letter Organizations in the Twenty-First Century: Our Fight Has Just Begun|last=Parks|first=Gregory|date=2008-06-13|publisher=University Press of Kentucky|isbn=0813172950|language=en}}</ref> mock “slave auctions”, and accounts of white fraternity members dressing in “[[blackface]]”.<ref>{{Cite news|url=https://www.cbsnews.com/news/blackface-debate-in-virginia/|title=Blackface Debate In Virginia|access-date=2018-03-09|language=en}}</ref> For instance, several white fraternities have been found building homecoming floats with racist themes, staging racist skits, and holding parties with racist themes.<ref>{{Cite book|url=https://www.worldcat.org/oclc/33947705|title=The agony of education : Black students at white colleges and universities|last=R.|first=Feagin, Joe|date=1996|publisher=Routledge|others=Vera, Hernan, 1937-, Imani, Nikitah, 1967-|isbn=9780415915120|location=New York|oclc=33947705}}</ref> Furthermore, in terms of [[de facto segregation]], despite eliminating racially exclusionary policies, many white Greek life organizations failed to actively pursue and promote new members of color. Therefore, lack of diversity within Greek Life organizations remains relatively unchanged.',
6 => false,
7 => 'People of color continue to feel marginalized within these organizations. Because the foundations of Greek life were built on biased practices, WGLOs continue to provide a structure that enforces euro-centrism and conformity among its members. Although Greek systems today are not divided into separate racial categories, GLOs are still viewed as the desirable option when it comes to seeking membership<ref>{{Cite journal|last=Hughey|first=Matthew W.|date=2010-11-01|title=A Paradox of Participation: Nonwhites in White Sororities and Fraternities|url=https://academic.oup.com/socpro/article/57/4/653/1667281|journal=Social Problems|language=en|volume=57|issue=4|pages=653–679|doi=10.1525/sp.2010.57.4.653|issn=0037-7791}}</ref>, because they historically have had more access to resources and networking opportunities that people in non-white GLOs do not. At the present moment, WGLOs are pressured to integrate people of color, but they do so under conditions that they set themselves.<ref>{{Cite journal|last=Bryson|first=Bethany|date=1996|title="Anything But Heavy Metal": Symbolic Exclusion and Musical Dislikes|url=http://www.jstor.org/stable/2096459|journal=American Sociological Review|volume=61|issue=5|pages=884–899|doi=10.2307/2096459}}</ref> This puts those people of color wanting to join in positions where they both have to “perform” and embrace their ethnic differences, while trying to assimilate to traditional practices that encourage homogeneity.<ref>{{Cite journal|last=Schwalbe|first=Michael|last2=Godwin|first2=Sandra|last3=Holden|first3=Daphne|last4=Schrock|first4=Douglas|last5=Thompson|first5=Shealy|last6=Wolkomir|first6=Michele|date=2000|title=Generic Processes in the Reproduction of Inequality: An Interactionist Analysis|url=http://www.jstor.org/stable/2675505|journal=Social Forces|volume=79|issue=2|pages=419–452|doi=10.2307/2675505}}</ref>',
8 => false,
9 => '= Contemporary incidents =',
10 => false,
11 => 'People of color face wide-ranging forms of discrimination in Greek life. Members of color see white peers use blackface as a form of humor and they are more harshly judged when they do not participate in events that are incongruent with their personal beliefs. The use of blackface as a form of humor or entertainment has a lasting legacy in all aspects of American society, including Greek Life. This legacy stretches from Mark Twain’s fondness for shows with performers in blackface<ref>{{Cite journal|last=McCoy|first=Sharon D.|date=2009-04-18|title="The Trouble Begins at Eight": Mark Twain, the San Francisco Minstrels, and the Unsettling Legacy of Blackface Minstrelsy|url=https://muse.jhu.edu/article/260994|journal=American Literary Realism|language=en|volume=41|issue=3|pages=232–248|doi=10.1353/alr.0.0022|issn=1940-5103}}</ref> to current Halloween costumes. Another example of the racialized experiences that members of color face are when [[Latinx]] members of WGLOs feel as though they are being labeled as lazy if they chose not to participate in networking opportunities. Labels like these are products of racial stereotypes about Latinx people.<ref>{{Cite journal|last=Hughey|first=Matthew W.|date=2010-11-01|title=A Paradox of Participation: Nonwhites in White Sororities and Fraternities|url=https://academic.oup.com/socpro/article/57/4/653/1667281|journal=Social Problems|language=en|volume=57|issue=4|pages=653–679|doi=10.1525/sp.2010.57.4.653|issn=0037-7791}}</ref>',
12 => false,
13 => 'GLOs are beginning to form multicultural and ethnically diverse councils and organizations, in an attempt to allow the experiences of minorities to be heard. The purpose of Multicultural Greek Life Organizations (MGLOs) is to promote racial diversity and to create spaces that are more conducive to the advancement of students of color as opposed to the pre-established structure of WGLOs.<ref>{{Cite journal|last=Hunter|first=Joanna S.|last2=Hughey|first2=Matthew W.|date=2013|title='It's not written on their skin like it is ours': Greek letter organizations in the age of the multicultural imperative|url=http://www.jstor.org/stable/43586612|journal=Ethnicities|volume=13|issue=5|pages=519–543}}</ref>'
] |
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Parsed HTML source of the new revision (new_html) | '<div class="mw-parser-output"><p><a href="/https/en.wikipedia.org/wiki/Racism" title="Racism">Racism</a> in <a href="/https/en.wikipedia.org/wiki/Fraternities_and_sororities" title="Fraternities and sororities">Greek Life</a> has been linked to the experience of microaggressions, fewer opportunities to use the networking system built into Greek life, and harmful stereotypes. This fuels the experiences of people of color throughout their lives in various academic, work, and personal spaces, including Greek Life Organizations (GLOs). Through the creation of these organizations, there has been a legacy of racism, which has fueled the elitist structure that has negatively impacted people of color.</p>
<h1><span class="mw-headline" id="History">History</span><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/https/en.wikipedia.org/w/index.php?title=Racism_and_racist_incidents_in_greek_life&action=edit&section=1" title="Edit section: History">edit</a><span class="mw-editsection-bracket">]</span></span></h1>
<p>Greek life has a long history of policies that have contributed to racism and lack of diversity in many Greek organizations. In resistance to racism in GLOs, in the early 1920s, according to Hunter and Hughey, Black GLOs were founded.<sup id="cite_ref-1" class="reference"><a href="#cite_note-1">[1]</a></sup> Members of other racial groups began to form their own fraternities and sororities. For instance, the <a href="/https/en.wikipedia.org/wiki/Phi_Iota_Alpha" title="Phi Iota Alpha">first Hispanic fraternity</a> was founded in 1931. In 1948, the <a href="/https/en.wikipedia.org/w/index.php?title=Beta_Tau_Sigma&action=edit&redlink=1" class="new" title="Beta Tau Sigma (page does not exist)">first MGLO fraternity</a> was founded at the <a href="/https/en.wikipedia.org/wiki/University_of_Toledo" title="University of Toledo">University of Toledo</a> and in 1981, the <a href="/https/en.wikipedia.org/wiki/Mu_Sigma_Upsilon" title="Mu Sigma Upsilon">first MGLO sorority</a> was founded at <a href="/https/en.wikipedia.org/wiki/Rutgers_University" title="Rutgers University">Rutgers University.</a> More MGLOs were founded “nationally and locally” the following years to continue as a “foundation transcending racial, national, and religious differences”.<sup id="cite_ref-2" class="reference"><a href="#cite_note-2">[2]</a></sup> Soon after, Multicultural Greek Councils were formed to govern affiliated MGLOs, both national or local fraternities and sororities.</p>
<p>By the end of the 1960s, White Greek Life Organizations (WGLOs) eliminated official policies that prohibited race-based membership. However abolishing these clauses did not prevent GLOs from using other means of maintaining racist and exclusive practices. Following the elimination of explicitly racist policies, Greek organizations sustained their racist practices through more informal means of discrimination.<sup id="cite_ref-3" class="reference"><a href="#cite_note-3">[3]</a></sup> This is often seen through forms of de facto segregation, white supremacist overtones at Greek parties and events,<sup id="cite_ref-4" class="reference"><a href="#cite_note-4">[4]</a></sup> mock “slave auctions”, and accounts of white fraternity members dressing in “<a href="/https/en.wikipedia.org/wiki/Blackface" title="Blackface">blackface</a>”.<sup id="cite_ref-5" class="reference"><a href="#cite_note-5">[5]</a></sup> For instance, several white fraternities have been found building homecoming floats with racist themes, staging racist skits, and holding parties with racist themes.<sup id="cite_ref-6" class="reference"><a href="#cite_note-6">[6]</a></sup> Furthermore, in terms of <a href="/https/en.wikipedia.org/wiki/De_facto_segregation" class="mw-redirect" title="De facto segregation">de facto segregation</a>, despite eliminating racially exclusionary policies, many white Greek life organizations failed to actively pursue and promote new members of color. Therefore, lack of diversity within Greek Life organizations remains relatively unchanged.</p>
<p>People of color continue to feel marginalized within these organizations. Because the foundations of Greek life were built on biased practices, WGLOs continue to provide a structure that enforces euro-centrism and conformity among its members. Although Greek systems today are not divided into separate racial categories, GLOs are still viewed as the desirable option when it comes to seeking membership<sup id="cite_ref-7" class="reference"><a href="#cite_note-7">[7]</a></sup>, because they historically have had more access to resources and networking opportunities that people in non-white GLOs do not. At the present moment, WGLOs are pressured to integrate people of color, but they do so under conditions that they set themselves.<sup id="cite_ref-8" class="reference"><a href="#cite_note-8">[8]</a></sup> This puts those people of color wanting to join in positions where they both have to “perform” and embrace their ethnic differences, while trying to assimilate to traditional practices that encourage homogeneity.<sup id="cite_ref-9" class="reference"><a href="#cite_note-9">[9]</a></sup></p>
<h1><span class="mw-headline" id="Contemporary_incidents">Contemporary incidents</span><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/https/en.wikipedia.org/w/index.php?title=Racism_and_racist_incidents_in_greek_life&action=edit&section=2" title="Edit section: Contemporary incidents">edit</a><span class="mw-editsection-bracket">]</span></span></h1>
<p>People of color face wide-ranging forms of discrimination in Greek life. Members of color see white peers use blackface as a form of humor and they are more harshly judged when they do not participate in events that are incongruent with their personal beliefs. The use of blackface as a form of humor or entertainment has a lasting legacy in all aspects of American society, including Greek Life. This legacy stretches from Mark Twain’s fondness for shows with performers in blackface<sup id="cite_ref-10" class="reference"><a href="#cite_note-10">[10]</a></sup> to current Halloween costumes. Another example of the racialized experiences that members of color face are when <a href="/https/en.wikipedia.org/wiki/Latinx" title="Latinx">Latinx</a> members of WGLOs feel as though they are being labeled as lazy if they chose not to participate in networking opportunities. Labels like these are products of racial stereotypes about Latinx people.<sup id="cite_ref-11" class="reference"><a href="#cite_note-11">[11]</a></sup></p>
<p>GLOs are beginning to form multicultural and ethnically diverse councils and organizations, in an attempt to allow the experiences of minorities to be heard. The purpose of Multicultural Greek Life Organizations (MGLOs) is to promote racial diversity and to create spaces that are more conducive to the advancement of students of color as opposed to the pre-established structure of WGLOs.<sup id="cite_ref-12" class="reference"><a href="#cite_note-12">[12]</a></sup></p>
<div class="mw-references-wrap mw-references-columns">
<ol class="references">
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<li id="cite_note-10"><span class="mw-cite-backlink"><b><a href="#cite_ref-10">^</a></b></span> <span class="reference-text"><cite class="citation journal">McCoy, Sharon D. (2009-04-18). <a rel="nofollow" class="external text" href="https://muse.jhu.edu/article/260994">"<span style="padding-left:0.2em;">"</span>The Trouble Begins at Eight": Mark Twain, the San Francisco Minstrels, and the Unsettling Legacy of Blackface Minstrelsy"</a>. <i>American Literary Realism</i>. <b>41</b> (3): 232–248. <a href="/https/en.wikipedia.org/wiki/Digital_object_identifier" title="Digital object identifier">doi</a>:<a rel="nofollow" class="external text" href="//doi.org/10.1353%2Falr.0.0022">10.1353/alr.0.0022</a>. <a href="/https/en.wikipedia.org/wiki/International_Standard_Serial_Number" title="International Standard Serial Number">ISSN</a> <a rel="nofollow" class="external text" href="//www.worldcat.org/issn/1940-5103">1940-5103</a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=American+Literary+Realism&rft.atitle=%22The+Trouble+Begins+at+Eight%22%3A+Mark+Twain%2C+the+San+Francisco+Minstrels%2C+and+the+Unsettling+Legacy+of+Blackface+Minstrelsy&rft.volume=41&rft.issue=3&rft.pages=232-248&rft.date=2009-04-18&rft_id=info%3Adoi%2F10.1353%2Falr.0.0022&rft.issn=1940-5103&rft.aulast=McCoy&rft.aufirst=Sharon+D.&rft_id=https%3A%2F%2Fbackend.710302.xyz%3A443%2Fhttps%2Fmuse.jhu.edu%2Farticle%2F260994&rfr_id=info%3Asid%2Fen.wikipedia.org%3ARacism+and+racist+incidents+in+greek+life" class="Z3988"><span style="display:none;"> </span></span></span></li>
<li id="cite_note-11"><span class="mw-cite-backlink"><b><a href="#cite_ref-11">^</a></b></span> <span class="reference-text"><cite class="citation journal">Hughey, Matthew W. (2010-11-01). <a rel="nofollow" class="external text" href="https://academic.oup.com/socpro/article/57/4/653/1667281">"A Paradox of Participation: Nonwhites in White Sororities and Fraternities"</a>. <i>Social Problems</i>. <b>57</b> (4): 653–679. <a href="/https/en.wikipedia.org/wiki/Digital_object_identifier" title="Digital object identifier">doi</a>:<a rel="nofollow" class="external text" href="//doi.org/10.1525%2Fsp.2010.57.4.653">10.1525/sp.2010.57.4.653</a>. <a href="/https/en.wikipedia.org/wiki/International_Standard_Serial_Number" title="International Standard Serial Number">ISSN</a> <a rel="nofollow" class="external text" href="//www.worldcat.org/issn/0037-7791">0037-7791</a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=Social+Problems&rft.atitle=A+Paradox+of+Participation%3A+Nonwhites+in+White+Sororities+and+Fraternities&rft.volume=57&rft.issue=4&rft.pages=653-679&rft.date=2010-11-01&rft_id=info%3Adoi%2F10.1525%2Fsp.2010.57.4.653&rft.issn=0037-7791&rft.aulast=Hughey&rft.aufirst=Matthew+W.&rft_id=https%3A%2F%2Fbackend.710302.xyz%3A443%2Fhttps%2Facademic.oup.com%2Fsocpro%2Farticle%2F57%2F4%2F653%2F1667281&rfr_id=info%3Asid%2Fen.wikipedia.org%3ARacism+and+racist+incidents+in+greek+life" class="Z3988"><span style="display:none;"> </span></span></span></li>
<li id="cite_note-12"><span class="mw-cite-backlink"><b><a href="#cite_ref-12">^</a></b></span> <span class="reference-text"><cite class="citation journal">Hunter, Joanna S.; Hughey, Matthew W. (2013). <a rel="nofollow" class="external text" href="http://www.jstor.org/stable/43586612">"<span style="padding-left:0.2em;">'</span>It's not written on their skin like it is ours': Greek letter organizations in the age of the multicultural imperative"</a>. <i>Ethnicities</i>. <b>13</b> (5): 519–543.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=Ethnicities&rft.atitle=%27It%27s+not+written+on+their+skin+like+it+is+ours%27%3A+Greek+letter+organizations+in+the+age+of+the+multicultural+imperative&rft.volume=13&rft.issue=5&rft.pages=519-543&rft.date=2013&rft.aulast=Hunter&rft.aufirst=Joanna+S.&rft.au=Hughey%2C+Matthew+W.&rft_id=https%3A%2F%2Fbackend.710302.xyz%3A443%2Fhttp%2Fwww.jstor.org%2Fstable%2F43586612&rfr_id=info%3Asid%2Fen.wikipedia.org%3ARacism+and+racist+incidents+in+greek+life" class="Z3988"><span style="display:none;"> </span></span></span></li>
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Whether or not the change was made through a Tor exit node (tor_exit_node) | 0 |
Unix timestamp of change (timestamp) | 1520617206 |