Having finished up my midterm last week, I was prepared to enjoy a fun-in-the-sun trip to Florida over Fall Break. Hurricane Matthew put a quick and not-so sudden end to that idea. With only 48 hours left until the start of Fall Break, I had to put together some plans and fast. Since going south was out of the question, I made a couple calls to some high school friends up north. 12 hours later, my roommate and I were heading on an eight-hour road trip to Princeton University.
My first thought upon arriving at Princeton was how we literally copied it. Although the stones of their Gothic architecture do not have the same color as ours and there are not quite as many glass boxes, no Duke student could walk on their campus without having a deja-vu moment. My main observation, however, had nothing to do with the architecture.
After all, I got the opportunity to experience the unique social environment that is “The Street” at Princeton. “The Street” (Prospect Avenue) is the major center for Princeton undergraduate nightlife and home to the 11 Eating Clubs on Princeton’s campus. During my time at Princeton I went to three different Eating Clubs, each with a very unique culture and social environment.
Now before I continue I would like to make one thing clear. I had a great time visiting Princeton and the following observations are not meant to discredit the university or my time there. Instead, they are meant to provide a different perspective on the problems affecting Greek and non-Greek Selective-Living Groups on Duke’s campus.
First, it must be noted that even with Eating Clubs, Princeton still has Greek life. While most chapters are not associated with Nationals nor officially endorsed by Princeton University, the fact remains that they do exist at Princeton. However, unlike Duke, the presence of Greek life is minimal and it does not dominate the social scene at Princeton.
Now, with the weak presence of Greek Life, do exclusive social organizations just disappear? Of course not. The role Greek life holds in social culture at Duke is simply taken over by Eating Clubs at Princeton. While these 11 co-ed groups technically offer a place for their members to eat, in reality, their large houses serve to host large-scale social events and students go through a pseudo-rush process known as “bicker” to join.
Now, with the weak presence of Greek life, do issues related to masculinity and sexual assault disappear? Of course not. As with most social organizations that involve significant drinking and college students, issues related to both sexual assault and masculinity have arisen at Princeton over the past couple years.
Now, with the weak presence of Greek life, do issues related to exclusivity disappear? Of course not. One student suggests that Eating Clubs perpetuate a Princeton tradition of “exclusive institutionalized social spaces.” Furthermore, it is argued that these Eating Clubs serve only to promote conformity among Princeton students.
Now, with the weak presence of Greek life, do issues related to socioeconomic status disappear? Of course not. The most recent annual recorded price for joining one Eating Club at Princeton was $8,260. That was seven years ago. Even taking into account the cost of Duke’s meal plan, dues for Duke’s Selective Living Groups do not even come close to these numbers. Especially given the fact that Princeton students can only receive limited financial aid for their Eating Club dues. Do any of these descriptions sound familiar yet?
Now, if you haven’t figured it out yet, there’s a distinct parallel between complaints levied at Princeton’s Eating Clubs and those often made about Greek life at Duke.
Just because something is associated with Greek life does not make it a exclusive symptom of Greek life. After all, not only are all Princeton Eating Clubs co-ed, but also close to 70 percent of juniors and seniors at Princeton belong to them. Yet the same problems that individuals at Duke claim Greek life is responsible for are attributed to Princeton Eating Clubs.
And, even if we #AbolishedGreekLife, the problems associated with it would not disappear. In fact, other organizations might rise to quickly take their place.
Members are quick to say that non-Greek SLGs avoid the problems associated with Greek life. However, given the percentage of people eventually extended bids, the continued complaints about independent housing, and various comments about their exclusivity posted on Duke’s “You’re Not Alone” Facebook page, they are by no means problem-free. Furthermore, most non-Greek SLGs still have members that participate in Greek life. To say these two entities are completely different would be a gross exaggeration.
My point is not to say that Greek and non-Greek SLGs are similar. However, it is not difficult to see how non-Greek SLGs could quickly take over the role played by Greek life at Duke and become Duke’s “Eating Clubs.”
It is easy to point fingers at Greek life at Duke and blame it as the entity of everything that is wrong with Duke’s social culture. However, pointing fingers at Greek life does not address nor provide correction to the larger social issues on campus. After all, not taking part in this system does not mean the system will disappear overnight, nor does it give the opportunity to change the system from the inside. Abolishing one system does not mean that another will not take its place.
I am not saying these problems are not associated with Greek life or do not exist. Rather, these social systems that cause problems of exclusion and socio-economic problems appear across the country. But saying that Greek life alone is responsible for these problems simplifies them. As a result, this simplification inhibits the overarching conversation surrounding these issues. Only by illustrating how these issues affect society and different universities as a whole can we begin to address them.
George Mellgard is a Trinity senior. His column, “esse quam videri,” runs on alternate Wednesdays.
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