Race Relations: USC's Struggle against Racial Division

Socializing is something most, if not all college-aged students feel they must do amongst themselves at some point during their college careers. While the act of socialization has proven beneficial for the human race, the current state of socialization on some U.S. college campuses, especially those with racially segregated Greek Life organizations such as University of South Carolina, may be halting the progression of race relations.
Choosing to walk through University of South Carolina’s The Russell House during lunch hours, and glancing at the landscape of the dining area has influenced some to pose the question of whether segregation, to some extent, still exist; the African-American students congregate in one area, and the Caucasian students congregate in other areas.
Amber Guyton, President of The Association of African American Students and member of Alpha Kappa Alpha, Inc. believes the racial division in a place such as The Russell House has more to do with comfort level. While Guyton herself has no reservations about dining with someone of another race, she believes the separation during dining hours exist because it feels natural. “It’s based on choice,” notes Guyton, “and people will congregate, eat lunch, or sit wherever they feel comfortable.”
Suzanne Sutphin, USC Alum and Professor of Sociology at USC notes that while it has been approximately a year since her last venture into The Russell House, she remembers the racial separation. “Even at a…school that focuses on diversity,” she says, “there were still separate groups.”
The racial division present on campus is also apparent in Greek Life. Where once such division was necessary due to America’s legal system forbidding African-Americans from joining Caucasian organizations, there no longer exists such laws against the merging or sharing of ideas amongst both African-American and Caucasian Greek organizations.
While the laws concerning integration have since changed, the rituals many Greek organizations practiced during the time of segregation have become, for the organizations, today’s traditions. Recognition of these traditions could provide insight into race relations amongst those in USC’s Greek Life.
Sutphin, once an active sorority member herself, refers to such Greek Life traditions as “cultural divisions,” believing distinctions “such as stepping for African-Americans,” or “these huge old South balls for Caucasians” are what continue to cause both sides to be divided.
Keri Goff, member of Carolina Productions, an organization that specializes in offering diversity in on-campus events at USC, reflects Sutphin’s beliefs. “I don’t like it,” exclaims Goff, referring to the race separation in Greek Life, “but they are different.” Goff continues, believing “the white fraternities and sororities are really southern while the black fraternities and sororities do their own thing.”
Sutphin recalls an incident in 2005 where the Zeta Zeta chapter of Omega Psi Phi Fraternity, a predominately African-American organization, dealt with an overt attempt on behalf of a Caucasian organization to continue racial division in Greek Life. The Omega Psi Phi Fraternity became the first African-American organization to construct a house in USC’s Greek Village. Sutphin remembers the idea members of a Caucasian fraternity had to throw cotton in the yard of the then under construction Omega Psi Phi house and “watch them pick it up.”
Some view instances such as Sutphin’s recollection as the continued motivation behind the presence of traditional African-American organizations. Guyton notes that while “each person has the responsibility to being open-minded and respectful of peoples’ differences,” traditional African-American organizations “such as AAAS and Black Greek organizations still serve their purpose, even in an integrated society.”
For skeptics who question whether having separate organizations for African-Americans helps create a sense of unity or in fact, continue to support racial division, Guyton warns “the organizations can be positive and negative. If not implemented correctly, the organizations become a negative reinforcement of their own stereotypes.” However, according to Guyton, “…organizations such as AAAS help with diversity and cultural awareness…through their contribution to multiculturalism, unity, and education on campus.” These organizations “serve the entire campus,” notes Guyton, “not just one race or specific population.”
Guyton and Sutphin agree that Greek Life shows little promise of integration anytime soon. “A perfect utopia is unrealistic,” believes Guyton, at least until “each and every student, administrator, and faculty member stands up in the fight against injustice, racism, and discrimination…we will continue to have the racial divisions.”
Sutphin provides an insightful viewpoint into the future of race and social relations. “Over time you’ll see more social class distinctions than race class distinctions.” According to Sutphin, the number of interracial marriages are rising which to her, shows promise towards the struggle for social change.
“Every generation is changing,” notes Sutphin, and “it’s now hard to see whether discrimination is because of race or social class.” Sutphin strongly believes that the future holds a different sociological topic of discussion; “in the future, it will be more about social class,” which to some, is a step towards ending racial division.