LITR 5439 Literary & Historical Utopias

 Research Posting 2009

Kathleen Breaux

19 June 2009 

Animal House: A Modern Utopia? 

Pearls and popped collars.  Red plastic party cups and peppy chants reciting superiority.  Popular culture has ingrained us with a preconceived and often inaccurate portrayal of Greek organizations that ring in our consciousness as distant from the traditional perceptions of utopian communities.  And, while the pastel polos and self-proclaimed entitlement that film has taught us to associate with collegiate fraternities and sororities are far cries from the sackcloth wardrobe and modest conditions of literary and historical utopias, we must examine the founding and defining characteristics of Greek organizations as modern utopian societies. 

What, after all, defines a successful utopia?  Historical utopian societies, such as the Oneidas and the Shakers, eventually distilled and evaporated.  What element of sustenance was missing, and if countered during their existence, could these societies have prevailed?  To answer these musings, let us study fraternities and sororities as modern utopian societies and examine the ways in which they favor and counter traditional and literary utopias. 

The first fraternal organization emerged in 1776 as Phi Beta Kappa (lamdachi.org).  Fraternities sought first to empower their members and in later years branched out to contribute to and improve their external communities.  While some modern fraternities and sororities are specifically organized for community service, professional advancement, or academic achievement, most Greek organizations are recognized as social groups.  Most of these latter groups pursue service, academic, and professional endeavors as well, but can be generally marked as societies to help their members better themselves in a social setting. 

To break away from the commercialized and pampered perception of Greek organizations, we can examine them in the context of intentional communities by asking the six basic questions and issues that all societies must answer (Vogeler).

I. Why are we here?

The goals and objectives of Greek organizations vary with regard to defined purposes for each distinct organization.  These outlines are most commonly addressed in a creed, a mission statement of sorts for fraternal organizations.  Social fraternities and sororities are founded on and maintained within the principals established in their creeds, much of which is often based on religious or moral context.

II. Who is running things?

In order to be considered legitimate, Greek organizations must be recognized by a national organization that operates as an overseer for all national fraternal groups.  Fraternities, or brotherhoods, exist under the umbrella of the North-American Interfraternity Conference (IFC); sororities, or sisterhoods, fall under the umbrella of National Panhellenic Conference (NPC).  Thus, all the bleeders of blue and the sporters of sea-foam green, all the donners of Delta and all the badgewearers of Beta, can put aside their symbols of affiliation to coexist under the general label of Greek.  While, an “outsider” might assume that IFC and NPC are analogous to the U.S. government in relation to state government, they act more as a board of advisors than a governing institution.  The NPC website very clearly categorizes their purpose:

“… the organization is a conference, not a congress.  It enacts no legislation except for the conduct of its own meetings.  Other than the basic unanimous agreements which all groups have voted to observe, NPC confines itself to recommendations and advice, and acts as a court of final appeal in any college Panhellenic difficulty” (npcwomen.org).

The national fraternities and sororities make up the next branch of power in the society of Greek organizations, each of which is recognized by a distinct set of two or three Greek letters.  Each of these national fraternal organizations is based on a unique set of goals, values, and practices, which are carried out and followed by each of their individual chapter affiliates at colleges and Universities throughout the United States.  While each of the individual chapters may implement a few of their own distinct practices and rituals, they operate under the standards of their national fraternal organization.  On the chapter level, leaders are appointed and elected from among chapter members to assume responsibility and act as an Executive board of officers.

This governing power structure is the first of two major outstanding differences that should be noted between Greek societies and historical or literary utopias.  Perhaps if utopian societies had established a national overseeing organization similar to IFC or NPC to act as an umbrella housing distinct communities, they would have achieved the sustaining element that history has proven was missing.

III. Who does this belong to?

Dissimilar to most historic utopias, members of fraternal organizations maintain their individual ownership and property.  And, although, the sprawling littered lawn of “Animal House” does not liken that of traditional utopias, we must remember that utopian societies “typically involve communal living of unrelated individuals and… promises an environment where needs are met” (Whal).  While some chapters do not have the means to have houses, most fraternities and sororities have housing owned and governed by the national organization. 

IV. Who is going to do that?

Like traditional utopias, Greek societies are maintained by work and sustenance.  While all members are expected to contribute to upholding the standards defined by their national affiliate, chapter members who hold offices make up the bottom tier of the fraternal power structure.

V. Who do I identify with?

Like utopian societies, Greek organizations emphasize unity with communal living and dining.  Through shared quarters, clearly defined roles, and emphasis on brotherhood or sisterhood, Greek organizations create family ties and units within the chapters.  Older members even take on “big brother” and “big sister” roles by adopting new members upon their entry into the fraternity or sorority.

Each fraternal chapter on a collegiate campus tends to be categorized by a certain “type” of member.  New college students, particularly those who join fraternal organizations, are in search of a family away from home and a place to fit in among individuals who are similar to themselves.  “Housemates can be expected to live with persons like themselves.  Even apart from the benefits of a shared social network, homogeneity facilitates decision making because members’ assessments of alternatives are more likely to jibe” (Ellickson).   

VI. Why don’t they agree with us?

While a competitive nature often shadows inter-Greek relations on many campuses, different fraternities and sororities are not largely concerned with other organizations agreeing or contrasting with their established standards and practices.  These are in place, rather, with more concern for their own members.  “Being in a fraternity or sorority requires certain things of its members, a code of conduct… While each sorority and fraternity has their own rituals, there are certain codes that they all follow” (pikawfu.org).  Each fraternity or sorority employs distinct disciplinary actions for members who deviate from the established code of conduct.  These measures can include probation from social events, required study hall hours, or expulsion from the organization and revocation of national membership. 

While fraternal Greek organizations represent modern utopias with several mirrored aspects of traditional historic and literary utopias, they are separated by one glaring distinction, which I believe accounts for their sustenance and success.  While historic utopias represented a lifestyle or way of life, fraternal organizations work as a part of a member’s life that can lead to a way of living.  The governing structures, standards, codes, purposes, and guidelines allow members the freedom to exist as individuals within utopian societies, rather than utopians whose only concern is that of the society as a whole.     

Works Cited

National Panhellenic Conference.  16 June 2009.  <http://www.npcwomen.org>

Pikawfu.org.  16 June 2009.  <http://www.pikawfu.org>

Vogeler, Ingolf.  “Intentional Communities in the USA.”  23 July 2003.  16 June 2009.

            <http://www.uwec.edu/geography/ivogeler/w188/articles/utopia.htm>

“What is Fraternity?”  Lambda Chi Alpha.  16 June 2009.  <http://www.lambdachi.org>