Cultures of members in the “Divine Nine”1
RUNNING HEAD: Culture of Members in the “Divine Nine.”
The Communication Styles, Behaviors, and Culture of members of the “Divine of Nine”
Phillip M. Thomas
University of Central Oklahoma
Edmond, Ok
Cultures of members in the “Divine Nine”2
Abstract
This paper is a direct analysis of conversational and written data between members of
Historically Black Greek Letter Organizations. This analysis will give a non group
member a generalize interpretation of what is being communicated with in the speech
community, the type of humor within the speech community, and how group members
are identified through semantic usage through talk, and written exemplars. The members
of this speech community are both male and female who have been accepted into one of
the Divine Nine Organizations. The Divine Nine is a collection of the Nine Historically
Black Greek Letter Organization on collegiate campuses across the nation and world.
Cultures of members in the “Divine Nine”3
Introduction
There are nine Historically Black Greek Letter Organizations, Alpha Phi Alpha, Alpha
Kappa Alpha, Kappa Alpha Psi, Omega Psi Phi, Delta Sigma Theta, Phi Beta Sigma,
Zeta Phi Beta, Sigma Gamma Rho, and Iota Phi Theta. These organizations together are
known as the ‘Divine Nine.’ Although there are several social clubs and greek geared
toward the African American collegiate student, the ‘Divine Nine’ are some of the first to
be established and incorporated. These fraternities were founded when young African
American collegiate students desired to be apart of a brotherhood/ sisterhood just as their
Caucasian counterparts. Because these students were denied membership in the all white
fraternities and sororities, they decided to be proactive and establish a greek letter
organization for themselves. Membership in the “Divine Nine” became a social status
and is still one to this day. Many believe that members of these organization are the
talented tenth whom W.E.B. Dubois, a prominent member of a historically black greek
letter organization and founder of the NAACP, envisioned that the 10% of Black
Americans who acquired the skills and/or education that enabled us to succeed in the
larger society would eventually ‘come home’ and use our tools and talents to build a
bridge between the Black ‘haves’ and the Black ‘have-nots.’ To be a member was and
still is a sign of high status and class in the African American culture.” (Thomas, 2007)
Cultures of members in the “Divine Nine”4
Members of this speech community are predominantly African American’s who
attended a fully accredited four year institution of higher learning. Although the “Divine
Nine” was founded for African American collegiate students, there are representations of
many different races and cultures in these organizations. Usually the members of these
organizations that are non African American, highly relate to the African American
experience, and are already accepted by the African American culture. Most members of
the divine nine organizations are college graduates and do attain post graduate degrees.
This also coincides with the theory that members of these organizations are apart of
W.E.B. Dubois’ “talented tenth.” Members of these organizations also tend to be
proactive in community and social issues pertaining to the African American culture
Methodology
I chose to observe the interaction of members within this speech community at my local
institution of higher learning. Members from four out of nine Historically Black Greek
Letter Organizations (two fraternities and two sororities) were interviewed one-on-one,
and have been observed for the last several months. The study includes the examination
of dialect, jargon, humor, and argot of this speech community in the form of ethnographic
field study. These categories were chosen because there are very distinct differences with
these common categories with in the speech community. Del Hymes S.P.E.A.K.I.N.G.
(1972) research method is used to help identify and structuralize concepts of this
particular speech community. I have been an active member of this speech community
for the past five years and have held many offices in my own specific organization, as
well as presided over the "Divine Nine" organizations at my local institute. I am very
Cultures of members in the “Divine Nine”5
familiar with the roles and norms of this group and I intend to use my knowledge to help
explain the things that are tacit within this community. Like in Pratt’s “Razzing” (1998)
my study will allow persons who are identified as bonified members speak on what it
takes to be accepted and respected in the “Divine Nine” and not assume that every
member who has a card is automatically apart. Because interaction within individual
organizations is private and confidential at times, I do plan to inform participants that I
am doing research and observing their behavior in that particular setting. I do however,
fear that informing them of my research does have the probability of being "watered
down" and less genuine, so I will transcribe conversation while it takes place, then
interview persons on the transcription, then notify them about my work after wards. I will
use audio recordings during business sessions and social sessions to analyze and contrast
the variation of norms that will occur.
Discourse Analysis of Divine Nine
Setting: The setting of this speech community takes place at various locations pending
on the format of the gathering. Formal interaction takes place in business meetings
usually in a business room or facilities including a college campus. Informal interaction
can take place at a plethora of locations as well, these include: fraternity and sorority
members houses, parties, greek picnics, step shows, and more. Depending on whether the
setting is formal or informal is a deciding factor on what type of speech is appropriate.
This includes how you address another member of your organization to addressing a
specific topic. This data is from a formal meeting that took place at the University of
Central Oklahoma with the Zeta Sigma Chapter of Alpha Phi Alpha Fraternity Inc.
Joe: We will call this meeting to order at nine o clock. Brother Thomas, will you
Will you lead us in prayer?
Cultures of members in the “Divine Nine”6
Phil: Brothers, bow your heads for a word of prayer. (Prayer said)
Joe: Brothers please take your seats.
Tremaine: Brother Sachs please distribute the minutes to the brotherhood
Joe: Brothers please review the minutes and make corrections if necessary.
It is appropriate to address members of the speech community as “brother” followed by
the members last night. Or addressing the members as a whole as brothers. Members of
sororities have similar methods of formalities. “Soror” is a term used for a person who is
a member of a sorority. It derives from the Latin word meaning sister and is the base for
the word sorority. “In a business meeting we address each other as soror followed by
their last name.” said by Soror Echols, member of the Beta Sigma Omega graduate
chapter of Alpha Kappa Alpha Sorority Inc.(L. Echols, personal communication, Feb.
2007) In informal settings members of the Divine Nine members will use less formal
approach to addressing members of their organization.
Norm: “Hey frat, I’m gonna call you “Mr. Big XII.”
Joe: “Nah L.B., I’m just doin my thang.”
Norm: “You niggas held it down!!!”
AP: “Nigga you can’t tell me I wasn’t strollin on Saturday.”
Joe: “Nigga I know!”
AP: “Frat, you couldn’t tell me shit, I didn’t know none of em, but I was in that
line.”
There are many different informal terms that are used to describe members of the
fraternities of the divine nine. Frat or bruh is used to describe member of same specific
Cultures of members in the “Divine Nine”7
organization. “L.B.” is an abbreviation of the word line brother, which is used when
addressing a person who is apart of the same organization, chapter, and was initiated at
the same time. Sororities have similar informal titles for each other as well
Keisha: “Hey girl you know my L.S. is getting married on Saturday.”
Kelly: “Are you serious? Which one? And how come she didn’t tell the sorors?”
Keisha: “Girl, Shirley! I thought all yal knew.”
Lauren: “Yah I thought you knew too.”
Kelly: “So you knew too? Really!! The neos knew about it and couldn’t let me
know. Ahh I think I’m gonna have to put you back in the cut!”
Similar to the Spanish language, the terms that are used by the sororities can be
considered the feminine version of the terms used by the males in the fraternity. “L.S.”
refers to line sister, and soror, whether singular or plural has the same definition as frat,
with the exception that “frat” is both the singular and plural form of the word, and soror
plural form you would add “s.” There are also terms that can are used by both fraternity
and sorority members. Neo is the prefix of the word neophyte. The prefix neo means new,
all new members of any Divine Nine organization is considered a neophyte or neo. Other
terms that are “unisexual” are the following: DP, ADP, prophyte, sands, and ship.
Participants: The participants involved in this particular speech community have been
officially initiated into their respective organization and have been through an initiation
process before or after being accepted by national organization, and chapter. Male
members can only join a fraternity and female members can only join a sorority. Once
you have been accepted and initiated in a fraternity or sorority, it is a life time
commitment; you are not permitted to switch organizations under no circumstances. The
Cultures of members in the “Divine Nine”8
fraternities and sororities combined are known as the “Divine Nine” or “NPHC”. Each
fraternity has a sister sorority. Members will address each other using informal terms as
well.
Phil: “Hey soror!”
Regina: “Hey frat, whats good?”
Often time you will see brother and sister organizations putting on educational and social
functions for the community. In the separate organization you have older members
referred to as “seasoned” members or prophytes. There role in the organization is to teach
the younger members about the business and social aspect of there specific organization.
These particular members are viewed as very wise and knowledgeable about the
organization’s history and knowledge. Neos usually have the task of doing the foot work
of the organization. This is to give them experience in being active in all parts of the
organization. They look for guidance and direction from older members from the chapter.
Usually neophyte members are underclassmen and prophytes are upperclassmen.
Norm: “L.B., where da hell the neos at?”
Andre: “I dunno, them your boys! AP where yal at.”
AP: “I dunno man, Phil, I need your advice man.”
Phil: “I already know man, get your L.B.’s together and meet me at the crib. Tell
Them its not an option!”
AP: “Alright, we will be there around ten.”
Phil: “Ok, and bring that scrapbook so I can show yal how to put it together!”
Ends: The ends or goals of membership into this speech community vary from person to
person. In the African American community it has been a sign of status to be apart of the
Cultures of members in the “Divine Nine”9
Divine Nine organization. It’s primarily because you must be a college student or college
graduate to even be considered, and a degree in our community is an accomplishment.
Other people have goals to join because their family members were apart of a Divine
Nine organization. Martha Morgan, member of Upsilon Theta Omega chapter of Alpha
Kappa Alpha says: “I am an AKA. My mother is an AKA. My grandma is an AKA. And
my daughter will be an AKA cause that’s all she’ll ever know!” (M. Morgan, personal
communication, March 2007). Other member goals were to become more active within
the community, and help with outreach programs. Nakeisha McGee, member of Iota
Omicron chapter of Delta Sigma Theta Sorority Inc says: “I joined Delta Sigma Theta
Sorority not only because I felt like those women exemplified the epitome of a black
collegiate woman, but Delta is a service organization and the aspire to make an impact in
the African American community.” (N. McGee, personal communication, March 2007).
Although members have different goals for joining an organization, the overall goals of
the organizations never change, and that is: service, scholarship, love for all mankind,
and brotherhood/sisterhood.
Acts: The speech acts of the Divine nine are inclusive of the formal and informal
addressing that is explained in the setting portion of the S.P.E.A.K.I.N.G. acronym.
However, that is only one of the many different speech acts. In chapter meetings with
individual organizations or interfraternal council meetings, (meetings with all
organizations), Roberts’s rules of order is the only talk appropriate at that time. Outside
of chapter meetings or business sessions, any speech act is acceptable, including street
slang, profanity, and other common slang within the general African American
community.
Cultures of members in the “Divine Nine”10
AP: “Fuck dem Sigmas!”
Norm: “I thought the chapter was done.”
Joe: “Nah man, you know that shit. I don’t stay mad for long.”
Norm: “Yah man, I was nervous fool! I thought it was a wrap! Niggas was gonna
Come back mad and not talk to each other.”
Joe: “Nah you know we got that shit together. I was mad then I fell asleep, woke
Up and got over it.”
AP: “I had a good ass time though.”
At parties, step shows, and greek yard shows the speech act of chants is deemed
appropriate. This is where organizations yell things about there organization and taunt
other organization. It’s usually recited like a cheer at a football game or a crowd chant
used to get everyone rowdy. Chants also tend to have a substantial amount of profanity as
well. Data is in caps to show members yelling. Ex 1
AKA#1: I SAID MY SORORS
ALL MEMBERS: YEAH!!
AKA #1: YOU LOOKIN GOOD TOO-DAY!!
ALL: WELL AN AKA LOOKS GOOD EVERYDAY! SO THROW YOUR
PINKY IN THE AIR, AND RUN YOUR FINGERS THROUGH YOUR HAIR. CAUSE
YOU SO PRETTY, AND SO SIDDITY SKEE-WEE!!!!!
Ex 2
ALPHA #1: THE ALPHA’S DON’T BOOGIE, THE ALPHAS DON’T
STOMP!
ALL: THE ALPHAS DO A DANCE CALLED THE HUMPTY HUMP! IT
Cultures of members in the “Divine Nine”11
GOES, HUMPTY HUMPTY HUMP, AAAA PHIIII, HUMPTY
HUMPTY HUMP, AAAAA PHIII
ALPHA #1: GOD DAMMIT A-PHIII!
ALL: GOD DAMMIT A-PHIII!!
ALPHA #1: GOD DAMMIT A PHIII!
ALL: GOD DAMMIT A –PHI, SHIT!!! BADDER THAN A MOTHER FUCKA
WHOOT, WHOOT, BADDER THAN TWO MOTHERFUCKERS,
WHOOT, WHOOT, BADDER THAN THREE MOTHERFUCKERS
WHOOT, WHOOT BADDER THAN FOUR MOTHA FUKAAASSS!!!!!
Also you will hear members of each respective organization do what is called a “call.”
This is a sound or a noise that all members make that identifies each member with their
organization. Each fraternity and sorority has there own sound that is specific and unique
to each organization. The meaning behind each sound is a secret that only members know
about. Each organization has a non verbal sign that is significant to their respective
organization as well. A few of these signs are common American non-verbal gestures,
but they have different meanings in the context of the speech community. Its is
considered a sign of disrespect if a person uses a specific hand gesture or call within the
community and has no direct affiliation with that organization.
Key: The keys in which most conversation is conducted is in a friendly laid back tone.
The only time there is a juristic change in tone is at parties or step shows when chants are
being yelled, and in a heated business session. Members of the organizations consider
each other as family, so the tone is very fraternal or sisterly, often times using the fact
they are considered a family to get what they need or want from a fellow group member.
Cultures of members in the “Divine Nine”12
Phil: Hey Queena let me get some gas money
Queena: Look, don’t have any cash GAM!
Phillip: Really, my sweet sweet soror!
Queena: Look whompie I don’t have any money!
Phillip: (laughs) alright whomp!
Instrument: In a formal setting there is a set agenda that is followed very strictly. There
is recognition of protocol that is mandatory before proceeding to any agenda item. Once
protocol is established, the meeting has been officially called to order, and all informal
talk stops immediately, Roberts rules of order is strictly adhered to. The items on the
agenda are discussed, voted on, and recorded in official minutes. Right before the end of
any meeting, there is a section to read announcements or share personal good news. Each
meeting is closed with fraternity or sorority hymn and prayer.
Norms: There are many norms of Divine Nine. It is normal for a member to be radical
and highly arrogant about their respective organization. All members are expected to
uphold the highest form of womanhood and manhood after initiation. Members are
expected to be role models to African American youth. Each organization has target
programs that have to be fulfilled at least once a year. These programs are philanthropy
driven including March of Dimes, Breast Cancer awareness, HIV and sexual awareness,
Boy Scouts of America, voters registration and so on. Members are also are expected to
be in attendance to all functions whether they are business or social, to be an active part
in the successes of that individual chapter. All members should want to keep the legacy
and integrity of their organization that was established by their highly respected founders.
All members should continue to be an active part of their organization after collegiate
Cultures of members in the “Divine Nine”13
years, to remain financial and continue to contribute to the individual organization, since
it is a lifetime commitment.
Genre: In the Divine Nine there are specific Genre for each organization. Each
individual organization has special rituals that take place as you go through the initiation
process. This includes ceremonies, secret hymns, handshakes, grips, and other
conversation that is used toward only in group members. Jarret Evans, member of Sigma
Kappa Chapter of Omega Psi Phi Fraternity Inc says it like this “All of the Divine Nine
Organizations information and knowledge is held secret and sacred by each individual
member. I know I don’t just trust any ole body with my precious information.” (J. Evans,
personal communication, March 2007.). Even though Divine Nine is compilation of nine
fraternities and sororities, each individual organization has pride in their own
organization. Each organization has chants and sayings that make fun of the other
organization, and there are also friendly rivalries between each organization. It is similar
to collegiate sports. But members also understand their boundaries and know not to
disrespect another organization by wearing their letters, talking about their founders, and
or revealing secret information about another organization.
One thing that is very unique to the speech community is the way humor in the Divine
Nine. The humor is not limited to just one form. Humor is the synonymous for in group
and out group members, but there is a level of humor within the community that is
specific to those who are in group members, or who understand the Argot and jargon of
the Divine Nine organizations. This level of humor usually involves metaphors, strong
puns that correlate with the greek world, and the real world. Often time non-group
Cultures of members in the “Divine Nine”14
members do things or say things that are commonalities within the speech community,
however usually aren’t aware of it, which can be humorous.
Dr. Pratt: “What is that sign that Dane Cook throws up at the end of a
performance?” (Sign he attempts to display sign and looks just like s specific
organizations sign.)
Phillip: (sarcastically) Oh he’s an Iota?!
Queena: Laughing Hysterically
Jessica: Laughing Hysterically
Because I am apart of this speech community, it was easy for me to make a regular
occurance into group only humor. Jessica who is not a group member understood the joke
because she is very familiar with the norms and behaviors of those apart of the
community. Needless to say, the class could not understand why were laughing the way
we were, but that’s the significance of being a group member or. Humor is also used to
disassociate those who perpetrate to be apart of the organization. Terms such as skater or
paper refer to members of the organization who did not go through a pledge process to be
accepted into membership, they signed on the paper and “slid” right in. The words skater
and paper have an extremely negative connotation. Those who are considered to be paper
do not also have the same privilege as those who pledged through an initiation process.
When it comes to humor members will use that term to sarcastically speak about
someone or something. Or will use it to “clown” other organizations.
Norm: Where your paper ass girls at
Keisha: WHAT! Please, the only thing paper on me is this notebook
(in group members laugh)
Cultures of members in the “Divine Nine”15
Norm: hey someone said you had a lifetime card to the skating rink!
Keisha: SHUT UP!!!!!!! (everyone laughs again).
You see how the terms are being used as puns to make a humorous situation, most the
time out pure fun and nothing personal, just a way for us to joke on another level.
Conclusion:
It s is obvious to see that Historically Black Greek Letter Organizations have developed
over years into there own speech community. It is a community un discovered and has a
lot more to be unveiled. In my observation it helped me to realize the depth of this “sub
speech community” and how it contributes to the African American community as a
whole. The purpose was to shed some light into a community that is often viewed as
secret and mysterious.
Cultures of members in the “Divine Nine”16
Reference:
Pratt, Steven. (1998). “Razzing: Ritualized Uses of Humor as a Form of Identification
Among
American Indians.” In Tanno, D. and Gonzalez, A. (1998).
Pratt, Steven, Wieder, D.L. (1993). “I Want You to Talk for Me: An Ethnography of
Communication of the Osage Indian.” Learning Materials;
From http://webct.edu:8090/20244200710
Hymes, Dell. (1974). Foundations in Sociolinguistics: An Ethnographic Approach.
University of Pennsylvania Press, Inc.
Lawrence C. Ross Jr (2000) “The Divine Nine: The History of African American
Fraternities and Sororities”
Cultures of members in the “Divine Nine”17