According to sociologist Pierre Bourdieu, a field is a structured space of positions which has certain characteristics based on their occupants (73). Each field has four main components that allow it to function as a field: (1) defined laws or rules, (2) boundaries that determine membership, (3) stakes and interests, (4) field-specific capital. These characteristics can be generalized and applied to all fields, though they may vary greatly in nature.
Merriam-Webster dictionary defines a fraternity as a group of individuals formally organized for a common purpose, goal or desire. A fraternity fulfills each of the four characteristics of a field and even has many of the qualities of a field that Bourdieu outlines in his section “Some Properties of Fields” from Sociology in Question.
(1) Defined laws or rules
On a large scale, each fraternity has to follow certain rules outlined by their university or national organization. These rules may be regarding recruitment, practices and anything else that could be externally controlled. On a smaller scale, fraternities (individual chapters) have certain rules and a code of conduct for their members. These rules must be strictly followed or a member risks being kicked out. One key ‘law’ of fraternities is the secrecy behind their rules and practices. As such, a member of a fraternity never shares their knowledge with those outside of the ‘brothers’.
(2) Boundaries that determine membership
Fraternities are rather exclusive in selecting new members. Boundaries exist that determine who is and isn’t allowed. A fraternity chooses its new members through a process called recruitment. Recruitment either takes place through informal social events or, more formalized, university sponsored events. New members are chosen by existing members based on how well they clique with the group as a whole. If an individual has a family member who was part of the same fraternity, that member is often given special consideration for acceptance. Membership to a fraternity can be based on race or ethnicity, certain fraternities that are solely for Latinos or African Americans. A chosen individual is then extended an invitation or a ‘bid’ to become a pledge for the fraternity. Whether based on race, commonalities or family ties; bids to fraternities are exclusive and there are boundaries that divide those who can be accepted and those who cannot.
(3) Stakes and interests
For a field to function there must be stakes that people are willing to play the game for (73). Individuals who accept bids and become pledges are after the very ‘stakes’ that the fraternity has to offer. Whether it be a social group, leadership, volunteer or other opportunities everyone who wishes to join the field is in the game for a reason. The fraternity offers something that each pledge wants. Without any benefits, pledges wouldn’t be willing to go through the sometimes rigorous rush process.
(4) Field-specific capital
Members of the fraternity develop field-specific capital throughout their membership. Capital that is only attainable if you are a member of the field and that is often most useful in the field. In general, a fraternity can offer a lot of social capital to its members because of the connections it creates. They expression “it’s not what you know it’s who you know”, holds very true for members of the Greek community. Brothers often times help each other with connections for jobs and internships. Furthermore, because of the extensive network of the ‘brotherhood’ and the ties amongst them, having the letters of a fraternity can come in handy in the larger social world. For example, when applying for a job if your interviewer realizes you are from the same national fraternity as he/she is then they have a connection with you; and you are more likely to get a job. The social capital that helped you get the job is field-specific capital. Such capital can only be attained from membership in the field.
A fraternity also exemplifies Bourdieu’s idea of habitus. The notion of a habitus is essential to the functioning of a field. Habitus is the way of thinking, knowing or being and it is necessary for an individual to have in order to operate within a field (73). Each pledge has to learn the proper way to conduct themselves as a ‘brother’ through fraternity practices and codes of conduct. Without the adoption of the habitus, they would not be able to be successful members of the fraternity. In sum, based on Bourdieu’s outlined characteristics and the presence of a habitus, a fraternity can be considered a functioning field.
Bourdieu, Pierre. 1977. Outline of a Theory of Practice. Cambridge: Cambridge University Press.
Merriam-Webster dictionary defines a fraternity as a group of individuals formally organized for a common purpose, goal or desire. A fraternity fulfills each of the four characteristics of a field and even has many of the qualities of a field that Bourdieu outlines in his section “Some Properties of Fields” from Sociology in Question.
(1) Defined laws or rules
On a large scale, each fraternity has to follow certain rules outlined by their university or national organization. These rules may be regarding recruitment, practices and anything else that could be externally controlled. On a smaller scale, fraternities (individual chapters) have certain rules and a code of conduct for their members. These rules must be strictly followed or a member risks being kicked out. One key ‘law’ of fraternities is the secrecy behind their rules and practices. As such, a member of a fraternity never shares their knowledge with those outside of the ‘brothers’.
(2) Boundaries that determine membership
Fraternities are rather exclusive in selecting new members. Boundaries exist that determine who is and isn’t allowed. A fraternity chooses its new members through a process called recruitment. Recruitment either takes place through informal social events or, more formalized, university sponsored events. New members are chosen by existing members based on how well they clique with the group as a whole. If an individual has a family member who was part of the same fraternity, that member is often given special consideration for acceptance. Membership to a fraternity can be based on race or ethnicity, certain fraternities that are solely for Latinos or African Americans. A chosen individual is then extended an invitation or a ‘bid’ to become a pledge for the fraternity. Whether based on race, commonalities or family ties; bids to fraternities are exclusive and there are boundaries that divide those who can be accepted and those who cannot.
(3) Stakes and interests
For a field to function there must be stakes that people are willing to play the game for (73). Individuals who accept bids and become pledges are after the very ‘stakes’ that the fraternity has to offer. Whether it be a social group, leadership, volunteer or other opportunities everyone who wishes to join the field is in the game for a reason. The fraternity offers something that each pledge wants. Without any benefits, pledges wouldn’t be willing to go through the sometimes rigorous rush process.
(4) Field-specific capital
Members of the fraternity develop field-specific capital throughout their membership. Capital that is only attainable if you are a member of the field and that is often most useful in the field. In general, a fraternity can offer a lot of social capital to its members because of the connections it creates. They expression “it’s not what you know it’s who you know”, holds very true for members of the Greek community. Brothers often times help each other with connections for jobs and internships. Furthermore, because of the extensive network of the ‘brotherhood’ and the ties amongst them, having the letters of a fraternity can come in handy in the larger social world. For example, when applying for a job if your interviewer realizes you are from the same national fraternity as he/she is then they have a connection with you; and you are more likely to get a job. The social capital that helped you get the job is field-specific capital. Such capital can only be attained from membership in the field.
A fraternity also exemplifies Bourdieu’s idea of habitus. The notion of a habitus is essential to the functioning of a field. Habitus is the way of thinking, knowing or being and it is necessary for an individual to have in order to operate within a field (73). Each pledge has to learn the proper way to conduct themselves as a ‘brother’ through fraternity practices and codes of conduct. Without the adoption of the habitus, they would not be able to be successful members of the fraternity. In sum, based on Bourdieu’s outlined characteristics and the presence of a habitus, a fraternity can be considered a functioning field.
Bourdieu, Pierre. 1977. Outline of a Theory of Practice. Cambridge: Cambridge University Press.