Broad Recognition: » A Guide to Women’s Groups at Yale

A Guide to Women’s Groups at Yale

Victoria Sanchez — Tue, 21 Sep 2010 15:31:12 +0000

September 21, 2010

Freshmen, welcome to Yale, and upperclassmen, welcome back! Schedules are all turned in, and hopefully your maneuvers to get into that fascinating seminar were successful. Now that you’ve had to settle on just four or five classes, it is time to commit to extracurriculars. If you want to know about the myriad opportunities targeted towards women at Yale, this list is a good place to start.

The Yale Women’s Center is included on this list for self-explanatory reasons. Though men are welcome in the Women’s Center, the space (located on Elm Street, next to Durfee’s) is dominated by women and is a comprehensive resource for any of your questions, project ideas, or needs for feminist company. Plus, a former Coordinator started Broads.

This Broads writer would rave about Smart Woman Securities if journalistic standards did not dictate otherwise. All women should know how to manage and invest their money, and SWS holds events geared towards this purpose, including instructive seminars, master’s teas, recruitment events, and field trips to successful companies (e.g. Morgan Stanley). Additionally, the board manages an investments fund, and they’re going to visit Warren Buffet this year. But hurry! Among the membership requirements, interested women must attend seven of nine seminars—and there are only eight left in the semester (the next is “Understanding the Stock Market,” led by Courtney Leimkuhler, the Senior VP of Corporate Strategy at NYSE Euronext, Tuesday, Sept. 21, 7:30pm, LC 317).

The Women’s Leadership Initiative seeks to “create a campus culture that encourages and empowers aspiring female leaders at Yale,” and Broads approves. This group is especially convenient for those who cannot make big commitments—just get on the panlist to find out about panels, speaker series, and the annual Leadership Conference. The WLI also pairs up upperclassmen with underclassmen to create mentoring families that can be joined at any time.

If you’re looking for a social experience, sororities are the way to go. Though sororities tend to have a bad rep, Yale’s sororities are not of the same mold, and the sisters frequently speak to their positive aspects: an expanded social group, older mentors, and leadership opportunities. Kappa Kappa Gamma, Kappa Alpha Theta, and Pi Beta Phi (known respectively as Kappa, Theta, and Pi Phi) are Yale’s Pan-Hellenic sororities, and their rush process starts later in the year. Other sororities with a campus presence are Delta Sigma Theta and Sigma Psi Theta.

Many of the remaining groups for women at Yale are Residence Groups under the auspices of the Yale Women’s Center. These include two groups for lesbians—Ya!Lesbians is a social organization, and PRISM provides support for women of color. Writers can check out Sappho, a self-proclaimed “gay-lady blog,” MANIFESTA, an undergraduate publication that concerns gender and sexuality, and, of course, your very own Broad Recognition, dedicated to feminist discussion. Additionally, the Girl-Empowered Magazine (GEM) groups Yale students with New Haven high school students to explore women’s issues and writing. The Women’s Center also provides several options for those inclined towards social justice and community service, including the Rape and Sexual Violence Prevention organization, the Reproductive Rights Action League at Yale, and Women and Youth in Support of Each Other, a mentoring program for middle school students.

In addition to these groups, Women in Science at Yale is a comprehensive group for—you guessed it—women scientists. Women interested in cultural opportunities can explore InSight, Yale’s Asian American Women’s issues and advocacy organization, the Black Women’s Coalition, and La Casa’s Amigas mentoring program.

If you’ve read this entire article thinking, “but what about the arts?”, then look no further: Yale has a Belly Dance Society, a traditional Asian dance troupe, Phoenix, and an all-female sketch comedy group, Sphincter—who says women aren’t funny?

Additionally, though it’s too late to audition for the women-only singing groups on campus, there are many opportunities to enjoy women’s voices, including the Slavic Chorus and four a cappella groups: The New Blue, Proof, Something Extra, and Whim ‘n Rhythm. These groups have performed in places as varied as the White House, Hong Kong, Hawaii, and Paris.

Victoria Sanchez is a sophomore in Yale College. She is a staff writer for Broad Recognition.

To Be a Minority in Fashion

Victoria Sanchez — Thu, 29 Jul 2010 00:39:37 +0000

By VICTORIA SANCHEZ

Photo: Glamour

July 28, 2010

In the United States today, job discrimination based on race, color, religion, sex, national origin, or age is prohibited. However, none of these stipulations address weight. In the fashion industry, plus-size models (sizes 14+) fight for photo shoots and runway time. Gary Dakin, who runs the plus-size division of Ford Models, said, “It’s been a struggle, for a long time. Not so long ago people were dismissive. Nobody wanted to shoot the bigger girls.” Often, these women are relegated to special issues or sections of magazines and websites–which, as Jezebel.com blogger Tasha Fierce pointed out, is reminiscent of “separate but equal.” This phrase in turn highlights some of the racial undertones surrounding plus-size models: though the relationship is murky, a stereotype linking curvy women and black women is very real, and like plus-size models, women of color are traditionally under-represented in the fashion industry. In October 2007, nine magazines (Elle, Lucky, Allure, Cosmopolitan, Glamour, Harper’s Bazaar, Vogue, W, and Marie Claire) collectively had a dismally low 54 black models in their advertisements, 18 of whom were celebrities.

The history of plus-size and non-white models in the fashion industry share remarkable parallels. Both groups of women have faced and continue to face resistance, despite limited indications of progress. Supermodel Naomi Campbell said, “My girls stood up for me to so many designers who didn’t want to use black models. They were like, ‘If you don’t put Naomi in, we’re not doing the show, either.’” On the curvy front, influential French blogger Garance Doré (her site receives ~50,000 hits a day, multiple designers save Doré front-row seats at Fashion Week, and she contributes to Vogue Paris) recently said, “It’s not such a good thing to show plus-size, because it’s not really physically healthy and not always flattering to fashion.”

Even signs of progress are marked by resistance. When Lane Bryant tried to air a lingerie ad featuring plus-size model Ashley Graham, ABC restricted its airtime, while FOX demanded numerous reedits. Vogue Italia’s July “Black Issue” became the only magazine in Condé Nast’s (the company publishes 30 magazines including GQ, Vanity Fair, and The New Yorker) history to be reprinted to satisfy demand. Though advertising was up 30% for the issue, the advertisements were still dominated by white models. Photographer Steven Meisel, who shot the cover story, said, “I’ve asked my advertising clients so many times, ‘Can we use a black girl?’ They say no. Advertisers say black models don’t sell.”

Though the issue was labeled by London’s Telegraph as a “statement against discrimination in the fashion world,” the overwhelmingly white advertisements and the need for the issue in the first place are disconcerting. V magazine’s “Size” issue and Vogue Italia’s “Vogue Curvy” website are plus-size examples of the same phenomenon, whereby these women are relegated to their own, separate media outlets. These isolated channels support the idea that plus-size models and black models are used for their shock value.

Despite these parallels, the link between women of color and curvy women is not necessarily accurate. A Google image search of “plus size models” brings up one black woman out of 21 photos; black women are both curvy and slim (compare Beyoncé with Kelly Rowlands or Michelle Williams). Though some models undoubtedly fit into both categories, and though both modeling groups face similar challenges, the stereotype is prey to far too many exceptions and thus limiting. This is not to dismiss the women who fit into the double-minority category of being both black and curvacious. Indeed, the two cannot be discussed–or addressed–independently of each other, and it will require a social transformation of the existent fashion institutions.

Thus, if the stereotype has any strength, it is that it highlights the fashion industry’s desperate need to reflect more women: slim, curvy, pale, dark, and everything in between. Ideally, fashion will reflect and celebrate all women, equally. Yet equality in the workplace will not be handed to plus-size and non-white models. Like other historically disadvantaged groups, these women and their allies will have to claim equality inch by inch, show by show, cover by cover.

Victoria Sanchez is a sophomore in Yale College. She is a staff writer for Broad Recognition.

Questioning the Feminism of Yale’s Sororities

Victoria Sanchez — Mon, 19 Apr 2010 01:31:23 +0000

Photo Illustration: Pippa Bianco

By VICTORIA SANCHEZ

April 18, 2010

Under the best of circumstances the Yale community has poor perceptions of the Panhellenic sororities. This January, however, was a particularly low point. After the conclusion of the rush process, Pi Beta Phi and Kappa Alpha Theta uploaded their rush videos to YouTube and drama ensued. Gawker referred to Yale’s “silly and misguided videos,” while IvyGate blogged, “OH SWEET MOTHER OF GOD THEY’RE CONJURING MAGIC ENERGY BALLS AND SHOOTING THEM AT AN EVIL COW!” Some of the user comments were positively vicious:

That’s it. I’m returning my degree. Dear Yale, where should I send it?

Yale has proved through video this year that they really are the worst fucking place ever.

Holy f**k. that was both embarrassing and retarded. I didn’t know who the f**k pi phi were before, but thanks to that video, I know they’re the worst sorority out there.

When two self-identified sorority members defended themselves, arguing that the videos were satirical, another user responded, “You chose to be in a sorority at an Ivy League school, you have set yourself up endlessly ridiculed, you deserve it, stfu [sic] and take it.”

Compounding these perceptions, the wider community is rarely privy to the inner workings of sororities, and concerns over bad press make sororities reluctant to give interviews (the national Kappa Kappa Gamma organization would not let me interview their members for this article). However Pi Phi’s Christine Levy ’10 said, “I think a little too often sororities are judged by individual personalities instead of the group as a whole…people single out a few people they know in a sorority, or maybe the most visible ones are seen to be representative of the whole group when a lot of times that isn’t true.”

Many students arrive at Yale with preconceived, negative notions of sororities that are often based on movies or sororities at state schools. Levy said that these notions are then perpetuated by single individuals (or, in this case, humorous videos released with questionable judgment). One student who wished to remain anonymous said that each Panhellenic has a distinct reputation on campus: Kappa takes nice, but sometimes “weird,” girls; Theta is the “party” sorority; Pi Phi is full of athletes. These stereotypes change over the years.

The sororities see themselves very differently. Lauren Ritz ’11, president of Theta, said that unlike sororities at the bigger Southern or California schools, Yale’s sororities are “more sisterhood-oriented and not necessarily socially oriented.” According to Ritz, Yale sororities seek to promote bonds between women, which are then harnessed to support them in their efforts to achieve on the athletic fields, in academia, and elsewhere. Theta member Victoria Buhler ’13 said, “I decided to rush a sorority because I wanted to expand my group of friends by meeting people that I didn’t already know through other activities. The sorority offers me a support network of older girls who can help with everything from summer internships to course advice.”

Though the Panhellenic sororities are structurally very similar, each emphasizes the diversity of its membership. As a result, sororities are usually reluctant to speak with the press: because they claim to be open to many viewpoints and backgrounds, they do not want to align themselves politically or socially. This reluctance was tested last year, when Zeta Psi pledges held a sign in front of the Women’s Center reading, “We love Yale Sluts.” The incident brought gender relations—and Greek life— to the forefront of campus thought, and placed pressure on the sororities to speak out. Levy said, “Female groups in general were forced into taking positions on it and I think there’s a resistance because of the different individuals within a sorority… We talked about it within our sorority but didn’t want to politicize or dramatize it, so we just didn’t comment on it.” The sororities’ silence invited unflattering interpretations of their brand of feminism.

Despite these negative perceptions, sororities see themselves as a force for female empowerment in the wider community. They claim to promote female independence, confidence, and strength through charity events and intra-sorority mentorship. Ritz said, “Sororities give the girls leadership opportunities that can be translated into the real world.” Girls from the Panhellenic societies are involved in many aspects of campus life: they compete on varsity teams, act, and volunteer. Among their many activities, sorority members can be found in Model United Nations, writing for the Yale Daily News, and serving as Peer Liaisons. There is also a fair amount of membership overlap between sororities and other female-oriented organizations, such as the Women’s Center residence groups and the Women’s Leadership Initiative.

Perhaps the most important factor in sororities’ perceived feminism, however, is their relationship to Yale’s fraternities. On the one hand, Yale’s sororities and fraternities sometimes team up to host charity events; on the other hand, Yale’s sorority sisters also prance around at Baywatch-themed mixers with the frats. When sorority members, whether individually or as a group, engage in this type of behavior, the larger community will make negative judgments. Ana Grajales ’13 said, “Yes, women can be sexy and whatever, wear those small outfits, but when does it become a social message?” (Ana rushed the sororities and turned down Kappa’s offer). Chase Olivarius-McAllister ’10 said, “I think that women in the context of our campus, which is sexist, need sometimes to be in all-female structures. I think that in practice they tend to legitimate the institutions of fraternities, and the sexism created and sustained by fraternities… The existence of sororities at Yale makes it seem unnecessary to abolish fraternities at Yale for women to obtain social equality.”

Although the sororities provide leadership opportunities, and though some individual sorority members see themselves as feminist, the sororities don’t consider themselves to be feminist groups– and neither does the greater community.