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Several positive student academic outcomes are associated with women's college attendance, yet little is known about how women's college students make meaning of classroom practices, experiences, and interactions. The purpose of this study, a qualitative research endeavor in the hermeneutic phenomenological tradition, was to achieve a better understanding of the nature of the lived classroom experience at a women's college and the meaning women's college students made from their everyday lived classroom experiences. The sample consisted of 10 participants at a single women's college in the southern region of the United States who had completed at least 60 credit hours at the institution and were enrolled as full-time residential students. Data were collected through a series of three interviews conducted with participants and reflection essays authored by participants. Study participants described the women's college classroom environment as a place where professors encouraged student participation in classroom discussions and where students could voice ideas, experiences, and uncertainties in an accepting space. The women's college students in this study indicated they received individual reaffirmation and intellectual validation from professors and peers, and over time became more likely to take risks with their thinking, aloud, in the classroom environment. Study participants made meaning from their classroom experience by actively reflecting on how these experiences fostered personal growth, comparing lived experiences to preconceptions, and imagining how their undergraduate experience would have been different had they chosen to attend a coeducational college. / Ph. D.

This dissertation examines Tift College, formerly in Forsyth, Georgia, and the problems Tift faced as Georgia Baptist's women's college. Many of these difficulties were a result of the beliefs of Georgia Baptists on educating women and the fact that Georgia Baptists placed a greater value on education for males. This work also examines the role of feminism in a southern women's college. To complete this task, the dissertation examines the beliefs and attitudes of Georgia Baptists about education in general, and educating women in specific and how funding played a part in their education. The dissertation addresses Tift's struggle to remain a separate school for women and examines ideas of womanhood at Tift as determined by the curriculum imposed on the women, as well as documenting what Tift students felt about womanhood based on their statements in class papers, journal and newspaper articles, and various other archival sources. These data show how attitudes and beliefs changed over the years, and while a strong feminist spirit may not have been achieved, the changes that were evident affected the purposes of the college. As the student body became more diversified, students were no longer content to become genteel, southern ladies or "polished cornerstones." Going against traditional roles, many students argued for a curriculum that would allow them to compete with men in the job market.

Thesis (Ph. D.)--University of Wisconsin--Madison, 1949. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves xxxvii-xxxix).

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Since 2013, over half of all gender-selective women's colleges in the United States have adopted admission policies that outline varying biological, social, and legal criteria for who may apply to their institution. In effect, these policies opened the gates to admission, driven by the goal to be more inclusive to transgender applicants, especially trans* women. This dissertation examines if and how these policies enact missions of social justice, diversity, and inclusion through the informal practices, production, and regulation of gender on campus. How do gender-selective women's colleges go from trans* admitting to trans* serving? Through a nine-month ethnography of trans* admission policies at two gender-selective women's colleges, including 126 interviews with students, alumni, faculty, staff, and administrators; archival document analysis regarding trans* and queer history on campus; and participant observation of events and spaces on campus with trans* students, my objective is to describe the world that takes shape when gender and feminism become institutionalized, routine, and used as descriptions to both include and exclude. I contend that the impact of these admission policies is not limited to the application process, but rather the experiences of matriculated students are shaped by the gendered norms and discourses structured within the policies themselves. Findings suggest that despite the fact that these policies, formally, allow for transgender students to apply and enroll to gender-selective women's colleges, institutionalized commitments to inclusion obscure and even intensify existing gender inequality, particularly for students who do not fit within normative ideals of the "right way to be trans*" including those who are low-income, non-white, and trans* men. Because the feminist missions of these colleges continue to reaffirm an ideal of cisgender womanhood on campus, the extent to which these inclusion policies were able to make fundamental structural changes in how gendered power, resources, and opportunities are distributed was limited at best. As such, this dissertation is a call to think about gender as an institutional product; not simply in terms of the politics that are attached to the experiences, bodies, and identities, but in the very constitution of gender as a social category. As an ethnography of how these categories become comprehensible, admissible, and livable, this dissertation complicates our understanding of how policies work, how gender is reinforced in the women's college setting, and how to transform institutional practices through a trans* justice framework. / Doctor of Philosophy / Since my graduation from Smith College in 2013, over half of all gender-selective women's colleges in the United States have publicly adopted admission policies outlining up to fourteen different combinations of biomedical, social, and legal criteria for who may apply to their institutions. In effect, these policies define fourteen different ways to be a "woman" that honor both the experiences and identities of students as well as the histories, traditions, and missions of gender-selective women's colleges. While I am proud of my alma mater for adopting such a policy, I have been struck by the ensuing tensions and debates that occurred among students and my fellow alumni about who belonged within our community. My time at Smith equipped me with new concepts, identities, and possibilities of what community means by being with people of other sexes, genders, races, sexualities, abilities, socio-economic statuses, and mindsets. Gender in this feminist space, in other words, was about so much more than a singular common experience of biology. Hence, the trans* policy raised more questions than answers for me: How do my trans* peers experience the woman-centered atmosphere of gender-selective women's colleges? In what ways do these policies and other institutional practices support these students? Through this dissertation, I sought to understand the experiences of trans* students enrolled in two gender-selective women's colleges by mapping the implementation and impact of trans* inclusion on campus. I wanted to know how these policies—and gender-selective women's colleges more broadly—shape institutionalized feminist missions of social justice. Over the span of nine-months, I spent time at two gender-selective women's colleges, one with a policy that admits trans* women, men, and non-binary students and another that limits trans* admission to trans* women, and conducted 126 interviews with students, alumni, faculty, staff, and administrators; archival document analysis regarding trans* and queer history on campus; and participant observation of events and spaces on campus with trans* students. I found that despite the fact that these policies, formally, allow for transgender students to apply and enroll to gender-selective colleges, the institutional commitments to inclusion obscured and even intensified existing gender inequality particularly for students who do not fit within normative ideals of the "right way to be trans*" including those who are low-income, non-white, and trans* men. Because the feminist missions of these colleges continue to reaffirm an ideal of cisgender womanhood on campus, the extent to which these inclusion policies were able to make fundamental changes to support transgender students was limited at best, and violent at worst. This does not suggest that there was no hope. Rather, students found ways to navigate these formal policies, resources, and spaces to create safer environments for their community, surviving and thriving in environments that were antithetic-to-hostile to their inclusion. As a result, I conclude that the implementation of a singular policy is not an adequate solution to full inclusion. Rather, we must consider how policy and practice may limit inclusion through intersections of race, class, sexuality, ability, and other axes of identity. As such, this dissertation is a call to think about how gender-selective women's colleges can go from trans* admitting to trans* serving.

Junior-freshmen weddings were all-female mock weddings that were performed as annual traditions on college campuses throughout the U.S. in the early part of the twentieth-century. In the weddings, college women played both the men's and women's roles, and were joined as husband and wife by their college administration. This thesis focuses on the junior-freshman weddings of Florida State College for Women during the years 1909-1925 and argues that the weddings expressed the conflicted cultural contexts that college women in the Progressive Era confronted, but that, significantly, this expression was done through passing performances of gender. The women's choice of passing performances in the junior-freshman weddings allowed them to appropriate metaphors of masculinity as their own, thereby challenging a dominant gender ideology that limited their roles within society and their relationship with structures of power. In their performances of gender, play is the language they used to express this challenge. Because there were no existing scholarly studies of junior-freshmen weddings, it was necessary to comparatively examine analyses of other types of mock weddings. Through this examination it was possible to elucidate a working definition of what mock weddings are, which helps to understand not only junior-freshmen weddings, but also provides a framework from which to investigate the many other types of mock weddings that are as of yet unstudied.

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