Fraternity Hazing Quotes

The irony of Christianity is that believers get so angry, and self righteous toward other Christians who sin differently than they do. Christianity is like one large fraternity where brother and sisterhood is tested by hazing.

To be the altar boy at the first Mass of the day was a sacred initiation rite. It was like being hazed at a fraternity, only more Catholic.

Pagan professors of philosophy, after the death of Hypatia, sought security in Athens, where non-Christian teaching was still relatively and innocuously free. Student life was still lively there, and enjoyed most of the consolations of higher education—fraternities, distinctive garbs, hazing, and a general hilarity.

Although the military may have contributed to hazing in all fraternities, BGF hazing seems to have become the most physically intense variation of the practice. The first of the 241 WGFcases Nuwer reported occurred in 1873 at Cornell University (Ithaca, New York). The first military case was the 1900 case cited involving MacArthur. The first BGF cases do not appear until 1977. Glaringly, between 1977 and 1990, BGFs are cited for the same number of hazing cases as military academies are in a ninety-year span. Furthermore, only 23 percent of the reported military cases involved physical abuse. In contrast, almost 94 percent of the black cases involved physical abuse—with all four deaths caused by physical hazing. Clearly, I do not contend that physical hazing only occurs in BGFs. Nuwer’s study illustrates that this is not the case. Additionally, men who seek to join organizations such as fraternities and the military through violent means probably belong to a particular personality group. Admittedly, membership in this personality group crosses racial and organizational lines. I want to emphasize that men who seek affiliation with hazing fraternities or even high-risk units of the military are not totally coerced, but are largely self-selected. The striking point of departure is that, at least where fraternal orders are concerned, a higher frequency of this type of personality seems to be found among black men than any other group under consideration here. If true, this helps to explain why the prevalence of physical hazing in BGFs is much higher than in WGFs or even the military. Certainly, an important epistemological question must follow such an assertion. If, in fact, more black men are in this personality group, how did they come to be this way? This is an issue of paramount importance that chapter six engages in depth.

Love often requires sacrifice, my dear. To answer your question, only a man in full control of his emotions can hope to survive the electoral process. It’s part of the hazing ritual. To join the fraternity of presidents, one must prove himself capable of despicable acts—and for good reason.

one in five, she’d say, that’s how many college women will be assaulted before they graduate; 74 percent, that’s how much more likely women in sororities are to be raped, and 300 percent—men in fraternities are three times more likely to commit rape. And at least one—at least one student will die this year in a hazing-related incident.

Kevin's in love! I knew it! I knew you were fucking in there! Sounded like octopuses wrestling! Fuckin' nasty! Kevin's a queer! I mean... so's Ted, but that's okay. Kevin's a queer! At

The overriding problem with BGFs is not rooted in the fact that they are Greek-letter organizations with unique practices or that their written rituals somehow mandate violent behavior (as is evidenced by the death of Michael Davis in spite of ritualistic alterations). BGFs have historically been concerned with the construction of a particular black American male identity that affirms and continuously reaffirms black manhood. Unfortunately, violent physical struggle has come to be regarded as a key ingredient in building this manhood.

Black collegians created BGFs in an effort to provide the interpersonal, social, educational, and professional support denied to them in many U.S. social and political structures, but they did not autonomously create the process of violent initiation.

The dependence on the physical often occurs because many black men feel (rightfully or wrongfully) that they are not privy to the same opportunities to define themselves as their white counterparts in U.S. society. This perception (and reality) is explored in depth in later chapters. Before reaching these passages, however, I hope the reader will temporarily accept my hypothesis that social and political marginalization helps to promote the black man’s search for alternate arenas in which he can be regarded as a man. One way to define manhood that has emerged, particularly in black intraracial interaction, is to be physically dominant or able to withstand physical abuse. In this manner, physical toughness eventually can be equated with manliness and this phenomenon carries over into BGFs. This reality helps to explain why many individuals continue to submit to hazing—they feel that it affirms their toughness and manhood.

See you later," Ted said. "Love you, baby." Kevin blushed as the upperclassmen laughed at him. "Yeah," Kevin said. "Love you too.

Ted was no longer on the ground at all. He rolled his eyes and moaned, dimly aware of giggling outside the closet. His feet were a good six inches off the ground, his ass singing as Kevin used all of his weight and his power to pound away at Ted's body. Ten

I often refer to the great mythologist and American author Joseph Campbell (1904-1987) in this book. He used the designation of „hero“ to describe individuals who embark on the monumental psychological task of expanding and evolving consciousness and famously charted this journey. This hero‘s journey begins in our inherent state of blindness, separation, and suffering and progresses on a circular (as opposed to linear) route made up of stages shared by myths and legends spanning all cultures and epochs. From Buddha to Christ, Arjuna to Alice in Wonderland, the hero‘s journey is one of passing through a set of trials and phases: seeking adventure, encountering mentors, slaying demons, finding treasure, and returning home to heal others. Tibetan Buddhism‘s and Campbell‘s descriptions of the hero both offer a travel-tested road map of a meaningful life, a path of becoming fully human – we don‘t have to wander blindly, like college kids misguidedly hazed by a fraternity, or spiritual seekers abused in the thrall of a cult leader. The hero archetype is relevant to each of us, irrespective of our background, gender, temperament, or challenges, because we each have a hero gene within us capable of following the path, facing trials, and awakening for the benefit of others. Becoming a hero is what the Lam Rim describes as taking full advantage of our precious human embodiment. It‘s what Campbell saw as answering the call to adventure and following our bliss – not the hedonic bliss of chasing a high or acquiring more stuff, but the bliss of the individual soul, which, like a mountain stream, reaches and merges with the ocean of universal reality. (p. 15)