Heavy drinking behaviors have been observed in relation to fraternity and sorority membership. Some have argued that this relationship persists as a result of the drinking-conducive social environments of Greek organizations, but others have suggested that this relationship may be spurious. Using data from The Harvard School of Public Health College Alcohol Study (n = 10,904) the link between Greek affiliation, alcohol consumption, and parental influence was examined through the lens of social learning theory. It was hypothesized that members of Greek organizations would report higher levels of drinking compared to others and that the inclusion of the variable of parental influence would effectively render this relationship spurious. The results reveal a strong relationship between Greek affiliation and drinking behaviors, but parental influence failed to sufficiently account for this relationship.

In colleges and universities, 55% of students involved in campus organizations participate in hazing activities (Allan & Madden, 2008). While there is research on the prevalence and frequency of hazing, there is little on why students choose to participate. The purpose of this qualitative research is to understand how organizational values, formal or informal, influence hazing as well as the student's explanations for engaging in hazing activities. The theories of bystander effect and moral disengagement are used to frame why students choose to be involved in potentially harmful situations. According to research on bystander effect, when individuals are in a group setting they are less likely to intervene in a given situation (Latne & Nida, 1981; Fisher et al, 2006; Berkowitz, 2009). Moral disengagement theory tells us that most individuals are unable to engage in morally ambiguous activities until they have been able to justify those activities through a larger purpose (Bandura, 1999). Currently there is no qualitative research that examines hazing through a lens of moral disengagement or the bystander effect. Despite secrecy surrounding the topic, 23 students participated in interviews to discuss their role in hazing activities. Each of the students was involved in one of four organizations that had been found responsible for hazing activities through the same university judicial process. The 23 participants came from three fraternities that lost recognition from the host institution, as well as one women's club sport team that was sanctioned for hazing. Participants were asked about the hazing activities they participated in, their role in the activities, the organizational values, and their personal values. The participants explained their decisions to participate in hazing using the various ways outlined in moral disengagement theory, and additionally demonstrated the bystander effect through their participation.

Plus de quatre millions de personnes en France accompagnent un proche âgé dans la vie quotidienne. La moitié d’entre elles sont les enfants qui aident leur parent dit « dépendant » en raison d’un problème de santé. Longtemps confinés dans l’enceinte domestique, les aidants familiaux font l’objet depuis une vingtaine d’années d’une prise de conscience par notre société. En effet, leur investissement quotidien, s’il permet de maintenir à domicile leur aîné, peut toutefois porter atteinte à leur propre vie sociale et à leur propre santé. Les aidants familiaux ont besoin d’être soutenus eux-mêmes et ne se sentent pas suffisamment reconnus.Cette thèse a pour objet d’appréhender le monde des aidants familiaux et de la personne âgée dite dépendante à partir de la dimension morale des normes sociales de reconnaissance mises en évidence par Axel Honneth. Les problématiques des aidants ont été identifiées à partir de trois sphères de reconnaissance que sont l’amour, le droit et la solidarité. Celles-ci ont été considérées comme autant de sources d’injustices.Toutefois, « Aider autrui » peut apporter un lot de gratifications morales, en dépit d’une relation asymétrique engageant celui qui aide. L’implication des aidants familiaux auprès de leurs aînés donne corps à la solidarité de proximité basée sur le don.  Bien qu’ils n’en soient pas toujours conscients, les aidants participent au bien commun, en dépit d’une doxa familialiste injonctive présente dans les politiques de la vieillesse de notre pays.La thèse se centre sur l’engagement des aidants pour contredire la vision individualiste et marchande sur laquelle repose la société libérale. L’exemple des aidants permet de penser le lien social sur d’autres critères que la compétitivité et la performance. Ainsi la solidarité de proximité qu’ils incarnent auprès de leurs parents vulnérables s’inscrit dans les valeurs véhiculées par le mouvement du care.  Elle permet de réinvestir notre devise républicaine à travers la fraternité et de placer au cœur du débat politique un nouvel esprit du soin de l’autre et du soin de la collectivité dans notre démocratie. / More than four million people in France care for a close family member in their daily life. Half of them are children helping their “dependent” relatives due to health problems.Confined to the home for long periods, caregivers have been taken into account by societal choices for the last twenty years. Indeed, their daily investment provides invaluable home-based care, but it can sometimes takes its toll on the caregiver as the family investment can affect their own state of health and social life. Caregivers themselves need support and often feel insufficiently recognized.This thesis focuses on discovering the world of carers for family members and for the elderly known as dependents, starting from the moral aspect of social standards of recognition highlighted by Axel Honneth.Caregivers’ issues have been identified on the basis of the three spheres of recognition that are love, legal relationships and social relationships. They have been considered as many sources of injustice.However, “helping others” can bring its share of moral rewards, despite the unbalanced relationship imposed on the helper. Caregivers’ involvement with their elders are often a source family solidarity based on giving. Not always consciously, caregivers can contribute to a common good, despite an injunctive “familialistic doxa” of the current old-age policies in our country.  The thesis emphasizes the helpers’ commitment with the aim of refuting the individualistic and mercantile vision of the free market society. The example of helpers allows us to consider the social bond by other criteria than competitiveness and performance. The local solidarity that the givers embody next to their vulnerable parents are in line with values conveyed by the care movement.It enables us to reinvest in the motto of fraternity, a foundation of the French Republic, and examines a new spirit of caregiving to others and to community, one that is at the heart of our Democracy’s political questions.

Magister Artium (Social Work) - MA(SW) / The role of statutory social workers is often misperceived by other role players in interdisciplinary teams; but even more so in the law fraternity spectrum. As such, social workers experience many challenges working with attorneys, magistrates and court clerks because they are often undermined by their counterparts in the interdisciplinary team. This places great strain on professional relationships in settings where these professions are required to work collaboratively, such as statutory services with children and families. Therefore, the aim of this study was to understand the role of the social worker in the interdisciplinary team providing statutory services to children and families in the Cape Metropole. The theoretical framework selected for this study is conflict theory, because it is suited to explain the often-strenuous relationship between social workers and the rest of the interdisciplinary team in the law fraternity.

The problem of secret societies in secondary schools has long been a vexing question to educators in the field of secondary education. Because of this situation high schools have been torn apart, school principals and super- intendents have lost their positions, fraternity boys have been expelled from school, educators and parents have taken their differences to court, and the law-making bodies of nearly half the states in the union have taken it under consideration for legislation. A vast amount of periodical literature has been written on the subject of secret societies and not a few chapters in books dealing with the social life of the school. All, however, have either been rabidly prejudiced one way or the other, or have given an inadequate and sketchy outline. Would it not be a valuable asset to a high school principal to have a definite, complete, unbiased treatment of this controversial subject?

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In the contemporary landscape of fraternity and sorority life (SFL), where National Pan-Hellenic Council (NPHC) organizations operate alongside Panhellenic and Interfraternity Council (IFC) groups, Black sorority and fraternity life professionals have become essential to the field. However, Black student affairs professionals in sorority and fraternity life encounter incidents of racism’s permanence, embedded into the foundations of the sorority and fraternity life system. Therein lies a struggle for Black SFL professionals who are regularly and systematically harmed by the institutions they are charged with sustaining. This study’s purpose was to examine Black student affairs professionals’ experiences and narratives with racialized incidents and how this informs their perceptions of sorority and fraternity life. The research question that guided this study was: How have Black student affairs professionals’ in sorority and fraternity life experiences and narratives with racialized incidents informed their perceptions of sorority and fraternity life? The literature review focuses on Black student affairs professionals' experiences with racialized incidents and the history of sorority and fraternity life. Critical Race Theory served as this study's theoretical framework, focusing on counter narrative as a theory. The use of a counter narrative amplified the voice of 12 participants to share their narratives of and experiences with racialized incidents in sorority and fraternity life and their perceptions of the field. Four themes presented in this study made participants question a) the disillusionment of trust in a system built to harm; b) the white and racist legacy of sorority and fraternity life; c) the significance of #BlackLivesMatter and the Trump presidency on racialized incidents in sorority and fraternity life; and d) recognition that Black students need Black SFL professionals, and their faith keeps them. Additional research is necessary to address racialized incidents in sorority and fraternity life and find ways to put procedures and policies in place in the aftermath of racialized incidents that harm Black SFL professionals. Black student affairs professionals in sorority and fraternity life did not create this broken system. They should not be the ones expected to fix it on their own.

Dans l'Introduction à l'histoire universelle (1831) et dans la Bible de l'humanité (1864), Michelet a l'ambition de comprendre la dynamique de l'histoire humaine dans sa totalité. Ces deux oeuvres constituent-elles les expressions diverses d'une seule et même pensée, auquel cas il serait légitime de parler d'une philosophie micheletienne de l'histoire ? Élaborée dans le contexte de la Restauration où écriture de l'histoire, philosophie et politique se mêlent intimement, l'histoire universelle de 1831 est une mise en série chronologique et téléologique de peuples types qui inventent les institutions réalisant progressivement une fusion des idées et des races afin de libérer l'humanité de la fatalité. Cette philosophie de l'histoire au sens strict va être progressivement infléchie puis reniée pour céder la place à une autre pensée de l'histoire. Inscrivant la Révolution française dans la tradition des peuples issus des Aryâs opposée à celle des Sémites, la Bible de l'humanité résulte, d'une part, de la faillite des concepts de 1831 mis à l'épreuve de l'histoire politique et de l'écriture de l'histoire et, d'autre part, de l'attraction exercée par le modèle migratoire des peuples élaboré par les linguistes aryanistes. Dans une triple perspective philosophique, historique et politique, s'opèrent progressivement une dichotomie de l'histoire, sa renaturalisation et une héroïsation de l'historien. Ainsi le spectateur serein du parcours de l'humanité vers la liberté dans l'égalité des droits à l'aube de la monarchie de Juillet cherche-t-il, en 1864, à inscrire activement dans l'histoire un nouveau credo – puisé dans la tradition indo-française – pour une fraternité à venir. / In the Introduction to Universal History (1831) and in the Bible of Humanity (1864), Michelet's aim is to understand the dynamic of human history in its totality. Do these two works constitute the various aspects of a unified philosophy, in which case it would be legitimate to speak of a Micheletian philosophy of history? Developed in the context of the Restoration in which historical, philosophical and political texts are very closely related, the Universal History of 1831 is a chronological and teleological order of national types which gives rise to institutions that increasingly fuse concepts and races in order to free humanity from its fate. This philosophy of history in its strictest sense is progressively revised and negated to give way to new historical thought. Locating the French Revolution in the tradition of people of Aryan descent as opposed to that of the Semites, the Bible of Humanity results on the one hand from the weakness of the 1831 concepts when tested against political history and historical writing and, on the other hand, from the attraction exerted by the migratory model of tribes as set out by linguists. In a threefold philosophical, historical and political perspective, a progressive dichotomy develops between the ‘‘renaturalization'' of history and the ‘‘heroization” of the historian. Thus did the serene witness of humanity's progress towards liberty in the equality of rights at the dawn of the July monarchy in 1864 seek to inscribe in history a new credo – drawn from the Indo-French tradition – for a future brotherhood of man.