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Electronic Theses, Treatises and Dissertations The Graduate School

2017 From Orientation to Graduation: Diverse Student Experiences of Campus Traditions at Florida State University Victoria E. Dobiyanski

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COLLEGE OF EDUCATION

FROM ORIENTATION TO GRADUATION: DIVERSE STUDENT EXPERIENCES OF

CAMPUS TRADITIONS AT FLORIDA STATE UNIVERSITY

By

VICTORIA E. DOBIYANSKI

A Dissertation submitted to the Department of Educational Leadership and Policy Studies in partial fulfillment of the requirements for the degree of Doctor of Education

2017

Victoria E. Dobiyanski defended this dissertation on July 17, 2017.

The members of the supervisory committee were:

Tamara Bertrand Jones

Professor Directing Dissertation

Diana Rice

University Representative

Kathy Guthrie

Committee Member

Robert Schwartz

Committee Member

The Graduate School has verified and approved the above-named committee members, and certifies that the dissertation has been approved in accordance with university requirements.

ii ACKNOWLEDGEMENTS

The doctoral degree process has been one of many ups and downs for me, relying both on an internal drive to find the time, energy, and knowledge to push through coupled with a community of support both beside me and behind me through the entire process. You see, I never thought I would be here. I earned my bachelor’s and master’s degrees at Texas A&M University and I sincerely thought that was the end of my educational journey. However, when I came to

Florida State University, I learned what could be—I had a question weighing on my mind. How do campus traditions fit as part of the overall institutional mission at an institution?

Traditions have always been an important part of my life. I love family traditions with the

Dobiyanski and Holub families and now with the Vaughn family. I look forward to them every

year to celebrate our past, present, and future. I found a passion in college in participating in

campus traditions. I loved the spirit, togetherness, and reverence those traditions paid to the

institution. However, when I was a freshman at Texas A&M University, one of those traditions

literally collapsed when in the middle of construction for the annual Thanksgiving weekend

football game against the University of Texas the annual Bonfire collapsed, killing 12 students

and injuring 27 others. This tragedy was a lot for a new freshman to work through, however I

was surrounded by family and friends at Texas A&M and we worked through it as a community.

I can pinpoint this experience as my trajectory into higher education and wanting to work with

young people in their college career. It has been an honor to work with CARE students to learn

more about their experience at Florida State University and the traditions on campus. Thank you,

Taddaryl Starke, Director of CARE, who helped me identify students to work with through this

study.

iii I would like to extend my most sincere gratitude to my committee members, Drs. Tamara

Bertrand Jones, Diana Rice, Kathy Guthrie, and Robert Schwartz. Your feedback throughout this process has helped make this dissertation what it is, and I have enjoyed working with you. It has been an honor to get to work on a subject I am extremely passionate about with you all and your thoughtful questions and suggestions have made me dig deeper and work harder throughout this process. I am especially grateful for Dr. Tamara Bertand Jones—she has been there for me

challenging and supporting me through this process for over four years as my advisor and chair.

Thank you for providing guidance and challenging me to work hard and give it my all through

this process. I am better for having had the opportunity to work with you and learn from you.

Thank you.

As a full-time employee and part-time/full-time student over the past five years, this process would not have been possible without a supportive supervisor, colleagues, and staff.

Thank you to my supervisor of seven years, Dr. Mary Coburn, for your commitment to me in

earning the degree and always asking “How’d your writing go?” along the way. Your support

and guidance and allowing for writing time away from the office was most appreciated. Thank

you for always being there for me! I will miss you, happy retirement! Dr. Allison Crume and Dr.

Brandon Bowden, thank you for your encouraging words and “Get it done!” approach with me.

You both have inspired ideas and thoughts along the way and helped me stay on task to finish.

To my original staff in SGA, especially Danielle Morgan Acosta, thank you for your

understanding and willingness to step up when I had classes or needed to be away for school

work. I am so proud of the work you do with SGA and so happy you are now the Director! I am

eternally grateful for our friendship. To my “newer” staff in the Dean of Students Department,

thank you for welcoming me with open arms and working hard for our students every day. Your

iv love and support have been appreciated while we built a department and I worked to complete

my degree. I am most grateful to Associate Deans Alan Acosta, Dr. Shelley Ducatt, and Tammy

Patrick, who have been there for me and our staff through this entire process. To my colleagues

across the Division of Student Affairs, thank you for the support and encouragement. I appreciate

you always being there for me and willing to help me process through information or think

critically about my research.

My people along this journey… thank you. Dr. James Hunt and I started this process together back in 2013, and although he beat me to the finish line in April 2016 (I had a little bit of a job change along the way), he has been there for me every step. We took most of our classes together throughout the coursework process and were known to spend most Sunday afternoons together writing at coffee shops. Thank you for helping me with regression, charts and graphs, and talking through my ideas. Mostly, thank you for being there for me! My best friend

Meredith, thank you for always checking in on me and having a funny line to share when things got intense. I appreciate you, even from afar, and want you to know how much you helped along the way. Dr. Laura Osteen, the most positive and encouraging person along the way. You would always ask how my writing days would go and even if I did not think it went well, you would say “That’s alright!” and help me look at what did go well. Thank you for your encouraging words and actions and your willingness to always be there for me. Dr. Sonja Ardoin, you are an inspiration. You helped me find Florida State University and I will always be thankful for coming here both personally and professionally. Thank you for your encouragement and always helping me see the positive in every situation. Thanks for the resources on editors and transcriptionists. Otherwise, I may still be transcribing. To Dr. Kelli Peck Parrott and Dr. Dave

Parrott, thank you for your encouragement and support along this journey. You both have

v provided guidance and feedback throughout this process and I am forever grateful! Kelli, from the first time I met you in 2004 to start my master’s degree to the writing retreat with you to conclude the dissertation process, you have been a pillar in my educational journey and I will always have you to thank for my success. To Dr. Carlos Gomez and Lesley Sacher, you two have been there for me personally and professionally and have cheered me on to finish this process.

Thank you for your constant support and ability to make me laugh. To my fellow doc students whom I have shared this journey—Dante, James, Alan, Danielle, Estee, Sam, Sally, V, Allison— thank you for you for being there along the way!

Last, but certainly not least. To my family, thank you for your love, guidance, and support. Mom and Dad, you have always believed in me and cheered for me in whatever I set my mind to do. I never thought this would be possible and even along the way, I thought about giving up when I just didn’t feel like I could finish. But you were there, you pushed me and said

I could do it, and I am grateful for that. To my brother Brian and sister-in-law Kayla, thank you for being there for me and loving me through this process. I know my trips to visit Texas have been few and far between in the last few years, but I look forward to more free time in the near future to come see my handsome nephew Kaden. To the Vaughn and Lang families—Marilyn,

Steve, Lani, David, Jaclyn, Lois, Luke, and Grandma—thank you for loving me and supporting me through this process. Finally, to Lori, thank you for loving me and putting up with me while I have worked on the doctorate, we bought a house, got married, I changed jobs, and you have worked on your own doctorate. Thank you for reading, editing, taking care of everything, and most importantly being there for me and loving me. Thank you and I love you.

vi TABLE OF CONTENTS

LIST OF TABLES ...... x

LIST OF FIGURES ...... xi

ABSTRACT ...... xii

CHAPTER 1 INTRODUCTION ...... 1

Problem Statement ...... 3

Purpose of the Study ...... 4

Conceptual Framework ...... 5

History of Florida State University ...... 6

Definitions...... 8

Research Questions ...... 9

Research Design...... 9

Significance of the Study ...... 11

Organization of the Dissertation ...... 12

CHAPTER 2 LITERATURE REVIEW ...... 14

Institutional Culture ...... 14

Diverse Student Populations and Campus Culture ...... 18

Culturally Engaging Campus Environments ...... 20

Traditions/Rituals ...... 26

Summary ...... 36

CHAPTER 3 METHODS ...... 37

Research Questions ...... 37

Research Design...... 38

Data Collection ...... 42

Data Analysis ...... 47 vii “Pilot Study” Lessons Learned ...... 49

Ethical Issues and Role of the Researcher ...... 50

Institutional Review Board and Informed Consent ...... 51

CHAPTER 4 FINDINGS ...... 52

Center for Academic Retention and Enhancement (CARE) ...... 52

Demographic Information ...... 53

Defining Traditions ...... 56

Participation in Traditions...... 58

Florida State University Homecoming Events ...... 59

Culturally Engaging Campus Environments ...... 69

CHAPTER 5 INTERVIEW FINDINGS ...... 78

Student Identity Characteristics ...... 78

Participation in Campus Traditions ...... 85

CHAPTER 6 DISCUSSION ...... 99

Traditions at Florida State University ...... 100

Culturally Engaging Campus Environment ...... 105

Summary ...... 111

Conclusion ...... 117

APPENDIX A IRB APPROVAL ...... 118

APPENDIX B SURVEY CONSENT WAIVER ...... 119

APPENDIX C INTERVIEW CONSENT WAIVER ...... 122

APPENDIX D SURVEY ...... 125

APPENDIX E INTERVIEW PROTOCOL ...... 134

APPENDIX F LETTER TO CENTER FOR ACADEMIC RETENTION AND ENHANCEMENT (CARE) STUDENTS INVITING PARTICIPATION ...... 135

viii REFERENCES ...... 136

BIOGRAPHICAL SKETCH ...... 146

ix LIST OF TABLES

Table 1. Student Survey Participation ...... 53

Table 2. Defining Traditions ...... 56

Table 3. FSU Sporting Event Participation...... 59

Table 4. Homecoming Participation ...... 63

Table 5. Florida State University Activities Participation ...... 69

Table 6. Interviewee Characteristics ...... 79

x LIST OF FIGURES

Figure 1. The Culturally Engaging Campus Environment (CECE) model of student success...... 21

Figure 2. Race/ethnicity of CARE...... 54

Figure 3. Race/ethnicity of participants...... 54

xi ABSTRACT

Higher education institutions have campus traditions that are honored and repeated by generations of students, faculty, staff, and alumni (Manning, 2000). It is important to understand these traditions and the purpose and history behind the traditions, especially as the demographics of student bodies evolve (Cheng, 2004). According to Boyer (1990), “a university at its best encourages people to share rituals and traditions that connect them to the campus community and that improve the civic culture and diversity of the institution” (p. 62). This study focused on a diverse student sample at Florida State University and their participation in campus traditions.

Campus traditions such as Orientation, Convocation, Welcome Week, and Homecoming activities were studied to understand the students’ experiences. Although there has been previous research about campus traditions (Magolda, 2000; Manning, 1989, 2000; Van Jura, 2010), this study specifically focused on a diverse student sample and how the campus traditions create a culturally engaging campus environment (Museus, 2014).

xii CHAPTER 1

INTRODUCTION

Many colleges and universities have time-honored campus traditions repeated for

generations (Manning, 2000). Traditions foster a sense of community among students, faculty,

staff, alumni, community members, and other stakeholders (Manning, 2000) and have taken place on college campuses across the nation throughout higher education history (Sanford,

1962). Some examples of traditions on campus include freshman orientation, Convocation,

graduation, and collegiate sports. Ideally, these campus traditions seek to align with the mission

and values of the institution (Magolda, 2000).

Institutions of higher education can see one-quarter to one-half of their student body

change each Fall term; therefore, the celebration of traditions plays a vital role in the continuity

of the campus culture (Boyer, 1990). Traditions and rituals are often rooted in institutional

history and connect the past to the present but must be respectful of change (Cheng, 2004;

Magolda, 2001; Schlossberg, 1989) as campus communities become more inclusive as a result of

the changing demographics in the enrollment in higher education across the nation (Dey &

Hurtado, 2005). According to Boyer (1990), “a university at its best encourages people to share

rituals and traditions that connect them to the campus community and that improve the civic

culture and diversity of the institution” (p. 62). These traditions often portray an idealized image

of the institution in the eyes of those who participate in the traditions. As such, it is important to

understand whether and how these traditions along with the purpose and history behind the

traditions create or do not create a more inclusive campus community, especially as the

demographics of student bodies evolve (Cheng, 2004).

1 Though traditions may be passed down from generation to generation at institutions of higher education, the current student population may decide the tradition is no longer important or it no longer aligns with their values (Moffatt, 1991). Institutions should not only celebrate history and traditions but also incorporate new traditions, which help connect students to the campus community (Boyer, 1990; Cheng, 2004). As colleges become more diverse campus communities, it is important to align traditions with the vision and mission of the institution and challenge traditions as necessary when some may not be in the best interest of the institution or its student body. According to Kuh, Kinzie, Buckley, Bridges, and Hayek (2007), historically underrepresented students in postsecondary education may find it difficult to seek out the institution’s resources for learning and personal development and engage in the campus community. Some institutional norms such as campus traditions, rites, and ceremonies (Trice &

Beyer, 1984) may conflict with the students’ past experiences, which may become a point of contention for students (Tierney, 1992a), thus causing students to feel they do not fit within the institutional culture (Astin, 1993, Museus, 2014). Van Jura (2010) stated:

As campus populations become increasingly diverse, traditions that fail to create an

inclusive environment for historically marginalized students must change as well. For the

sake of correcting, strengthening, and preserving these rituals and all the positive

contributions they have to offer, today’s practitioners must also recognize the faults

within them. (p. 108)

To understand the experiences of the diverse students at Florida State University,1 I studied the participation of a diverse student sample and in campus traditions and how this

1 Florida State University is a large public institution in the southeastern United States with the Carnegie Commission classification: Doctor Universities: Highest Research Activity (Florida State University, 2017). 2 participation in traditions creates a culturally engaging campus environment for diverse student populations.

Problem Statement

The purpose of campus traditions is to bring together students, faculty, staff, alumni, and

community members to connect students to the history of their alma mater and to develop a

sense of belonging to the university (Van Gannep, 1960). However, as the demographics of

higher education change and become more representative of the population in the United States

(Van Jura, 2010), the traditions of institutions may no longer represent the student body. Most

research previously conducted on campus traditions focused on specific events on campuses and

how they are carried out. The research is lacking on the experience of a diverse student population participating in the traditions and connecting to the campus culture. Manning (1989)

studied the meaning of traditions to students at a small liberal arts college, however the study did

not specify the demographics of the students used in the study. Similarly, higher education relies

on research about college student development and institutional culture, however most of this

research lacks extensive studies on diverse populations.

Extensive research has been conducted on student development and involvement (Astin,

1985, 1993; Baxter Magolda, 2001; Kegan, 1982; Kuh & Whitt, 1988; Pace, 1984; Sanford,

1962; Schlossberg, 1984; Tinto, 1993) and organizational/institutional culture in higher

education (Kuh & Whitt, 1988; Moffatt, 1991; Tierney, 1988). This research has elicited theories

on which much of higher education has been based. However, criticisms of some student

development and involvement theories center on the populations studied to develop these

theories. Many of these theories were developed studying White males at elite institutions

(Evans, Forney, Guido, Patton, & Renn, 2009). These studies do not seem to fit with the diverse

3 populations that now exist on college campuses. This issue of applicability becomes more

important as campus traditions are studied in the context of diverse student populations.

Additionally, research exists on campus traditions (Macarther, Davis, & Caruthers, 2012;

Magolda, 2000, 2003; Manning, 1994, 2000) and how traditions are an important contribution to

the overall institutional culture (Clark, 1972). There is a gap, however, in the research related to

diverse student populations and their involvement in campus traditions. Although many

campuses highlight the diversity of their student bodies and that there is a place for everyone on

campus, campuses must work to address the inclusivity of campus traditions and how students

experience these traditions (Manning, 2000) as well as how these traditions are a part of a

Culturally Engaging Campus Environment (CECE) for a diverse student population (Museus,

2014). The literature is clear when defining the purpose of campus traditions; they are meant to bring together students, faculty, staff, alumni, and community members to celebrate the

institution (Manning, 2000; Van Jura, 2010). However, if these traditions are not inclusive of

diverse student populations, students will in turn not feel that the campus traditions are for all

students and they become a celebration for only majority students (Bourke, 2010). If the

traditions are intended to bring the community together with shared beliefs, values, and

experiences, institutions need to promote inclusive rituals and traditions that create a CECE

within an institution’s culture.

Purpose of the Study

Literature on institutional culture and diverse student populations has not thoroughly

considered the interaction of diverse student populations within the institutional culture as they

relate to traditions. This study considered how institutional culture is shared with diverse student populations and how students were engaged through their experiences with campus traditions.

4 This study sought to understand which traditions diverse students participate in and why they participate in those traditions. Furthermore, the study took into consideration multiple identities of student participants (i.e., race, ethnicity, gender, socioeconomic status, sexual orientation, religion) to better understand the involvement of diverse students in campus traditions.

Conceptual Framework

Students entering higher education in the United States come from myriad backgrounds and experiences. Institutions of higher education are comprised of a “racially diverse student population” (Museus, 2014, p. 190), which is a term used to refer to all students on campus,

including racially diverse students, to emphasize the makeup of campus populations. Therefore,

to understand the makeup of higher education for the purpose of this study, I used Museus’

(2014) Culturally Engaging Campus Environments (CECE) model to examine diverse student

populations’ experiences while participating in campus traditions. The CECE model considered

several factors relevant to this study defining student success. Although this study was not

necessarily focused on student success, I was interested in learning more about student participation in campus traditions, which are a component of students’ experience with the

campus culture and environment. The CECE model suggested that students who are engaged

with their campus culture or environment are more likely to experience a sense of belonging and

overall a more positive academic experience and ultimately persist to graduation (Museus, 2014).

Museus’s (2014) CECE model took into consideration previous models for student

success and debunked several claims such as Tinto’s (1993) model, which recommended

students separate themselves from their past experience or cultural foundation prior to entering

higher education. Museus (2014) also incorporated diverse populations into the CECE model for

5 his explanation of student success and offered a theoretical model that can be tested for its

“applicability to racially diverse college student populations” (p. 207).

The CECE model suggests that there are influences both external and internal that contribute to success for students enrolled in higher education. First, the CECE model “posits that a variety of external influences (i.e., finances, employment, family influences) shape individual influences (i.e., sense of belonging, academic dispositions, and academic performance) and success among racially diverse college student populations” (Museus, 2014, p.

207). The model also suggests that it is important to consider the precollege factors with which students enter into higher education (i.e., demographic characteristics, initial academic dispositions, academic preparation), which also have an impact on a student’s success (Museus,

2014).

The CECE model assumes that there are nine indicators of culturally engaging campus environments that engage students’ racially diverse background and reflect their needs as they navigate their institution. These areas are: cultural familiarity, culturally relevant knowledge, cultural community service, opportunities for meaningful cross-cultural engagement, collectivist cultural orientations, culturally validating environments, humanized educational environments, proactive philosophies, and availability of holistic support (Museus, 2014). These nine areas are further discussed in Chapter 2. The CECE model is used as the conceptual framework for this study as I studied the participation of a diverse student body in campus traditions.

History of Florida State University

Florida State University was founded in 1851 when the Florida Legislature established two institutions of higher education, The East Florida Seminary and West Florida Seminary. The

West Florida Seminary, which would eventually become Florida State University, opened in

6 1857 with an all-male population, transitioning to co-educational in 1858. The subjects taught in

the early days included mechanic arts, agricultural chemistry, and fundamental laws.

The West Florida Seminary operated under its name from 1857 to 1863. The name was

then changed to The Florida Military and Collegiate Institute due to military training added by

the legislature. By the late 1800s, the institution had established itself as a higher education

institution similar to what we know today. In 1901, the name of the institution was changed to

Florida State College, and it began offering master’s degrees. The institution won the state

football championship in 1902, 1903, and 1905, showing the early roots of successful collegiate

sports similar to current trends at Florida State University. However, in 1905, the Florida

Legislature created two new institutions of higher learning in the state of Florida and eliminated

four others. The University of Florida in Gainesville and the Florida Female College in

Tallahassee were established in their respective cities. In 1909, the Florida Female College in

Tallahassee was renamed to the Florida State College for Women, which it remained until the

end of World War II (Florida State University, 2017). During the years of the Florida State

College for Women, students participated in activities such as sporting events between the odd

and even class years and first-semester students were required to wear Rat Caps, signaling their

newness to campus (A History of Traditions, 2009).

In 1947, veterans from World War II were returning to Florida looking to earn a higher education. Due to the demand for education for the male students, the Tallahassee branch of the

University of Florida was established. That same year, the Governor of Florida returned the institution to a co-educational learning environment and it was renamed Florida State University

(FSU). New traditions were established on campus with the addition of The Flying High Circus and football returned to campus.

7 Florida State University saw tremendous growth in the 1960s. In 1962, FSU accepted the

first Black students, with Maxwell Courtney becoming the first Black student to graduate in

1965. The 1960s also saw the addition of new facilities and education programs with the addition

of the Student Union and African American Studies and Women’s Studies.

In the 2000s, FSU sought to improve its recognition of the institution’s heritage with new

construction of buildings, enhanced landscaping, and monuments. FSU also focused on its

relationship with the Seminole Tribe of Florida as the symbol of the institution. In 2002, the

president of Florida State University at the time, Talbot (Sandy) D’Alemberte, commissioned the

Integration Statue to honor and celebrate the FSU students who pioneered integration of the

campus in the 1960s. The statue was unveiled in January 2004, and FSU celebrated 50 years of

integration in 2012 (Florida State University, 2017).

Definitions

After a careful review of previous studies, it became apparent that similar terms were

used interchangeably in the literature. Therefore, rite of passage, ritual, and tradition are defined below. Throughout the study, I used ritual and tradition interchangeably because the literature

and students in the pilot study and study used the terms interchangeably.

• Rite of Passage – “ceremonies whose essential purpose is to enable the individual to

pass from one defined position to another which is equally well-defined” (Van

Gannep, 1960, p. 3).

• Ritual – “a predictable and regular observance of some act or procedure, which has a

symbolic element resulting in the inculcations or reinforcement of shared values and

beliefs” (Coyne & Mathers, 2011, p. 74).

8 • Tradition – “connection – to the past, to people, to place – whether this idea comes

through in customs known to have been repeatedly enacted or to cultural practices

designed to spread across space and maybe recur in the future” (Bonner, 2012, p.

XIII).

Research Questions

This study examined the traditions at Florida State University and the diverse students

who participate in those campus traditions. The study considered the historical traditions of the

institution through a study of literature as well as contemporary traditions in which current

students are engaged on campus. The following questions guided the study:

1. What activities do diverse students define as traditions at Florida State University?

2. What traditions do diverse students participate in at Florida State University?

3. What are the experiences of diverse Florida State University students who engage in

campus traditions?

4. Do the traditions of Florida State University create a Culturally Engaging Campus

Environment (CECE)?

Research Design

Yin (2008) defined a case study as “an empirical inquiry that investigates a contemporary phenomenon within its real-life context, especially when the boundaries between phenomenon

and context are not clearly evident” (p. 18). A bounded system—or a boundary—is some single

entity or unit around which there are boundaries. Therefore, a case study may involve a single person being studied for some phenomenon, a single program, a single group, an institution, or a

community (Merriam, 2009). Within the framework of a survey research approach followed by

9 individual student interviews, the intent for this case study was to gain an in-depth understanding of this situation and the meaning for those involved in the case study.

The interest in this study was the process of understanding the meaning rather than the outcomes and the context rather than any specific variables (Merriam, 1998). I chose a case study to learn more about traditions to gain meaning and understanding of students’ experiences while participating in campus traditions (Merriam, 2009). Although I specifically studied the traditions of Florida State University, I hope to provide more general insight into the issue of campus traditions at colleges and universities in the United States and how students interact with campus traditions.

The conceptual framework used for this study was the Culturally Engaging Campus

Environment (CECE) (Museus, 2014). Student culture assessment offers an opportunity to study student learning and engagement in the campus environment and assess the impact of the environment on student learning (Whitt, 1996). This study used survey research to gather information about a sample of a population with a questionnaire (Johnson & Christensen, 2012) followed by participant interviews. At the conclusion of the survey, students were presented with the option to be contacted to participate in an interview with follow-up questions about campus traditions at Florida State University. Students were asked to provide their name or a pseudonym, non-FSU email address, phone number, race, gender, and student organization involvement. I then selected a purposeful sample of 10 students to interview from the students who indicated they were interested in participating in the interviews. This approach to purposeful sampling in qualitative research is intended to capture a wide range of data for the study (Lincoln & Guba,

1985).

10 Significance of the Study

When discussing the purpose of college rituals, Manning (2000), stated that the “meaning created around these events persists in the memory of alumni, colors the nature of college community for undergraduate students, and provides a vehicle to express the founding beliefs and values of the institution” (p. 10). Magolda (2003) suggested that ritual organizers should continuously reexamine all campus rituals, “both large and small as well as formal and informal, to better understand the implicit and explicit values, knowledge, beliefs, morals, customs and normative patterns and other habits transmitted and acquired by members over time” (p. 794).

As higher education changes and campus communities become more diverse, it is important for campuses to understand the experience students have while participating in campus traditions to ensure that the traditions are inclusive of the student body. According to Trice and

Beyer (1984), rites and rituals bring together many forms of culture that underlie the overall organization culture. By studying traditions in the context of a diverse student population, the data received provides a rich text to understand the overall campus culture. This study attempted to capture the experience of a diverse sample of the student population of Florida State

University to better understand their experience of participating in campus traditions.

Specifically, I was interested in understanding how students’ perceptions of these traditions impact and transfer the institution’s culture to the diverse members of the student body.

Although Van Jura (2010) called on campuses to continue campus traditions, he also encouraged institutions to challenge traditions that are not inclusive of the student body.

Manning (1989) studied the meaning the rituals and traditions held for students, however her study was not focused on a diverse student sample to understand the rituals and traditions. In her study, Manning called for the study of traditions at a different type of institution—she used a

11 small, liberal arts, women’s college. She also called for the inclusion of student rituals and traditions, not just the rituals and traditions deemed appropriate by the institution to be studied.

Magolda (2000) called on institutions to evaluate traditions and ask who traditions serve and who is included in the traditions to understand if the campus traditions were in fact for the entire student body. Van Jura (2010), Manning (1989), and Magolda (2000) all called for further research about campus traditions.

Responding to these calls, this study captured information about traditions through the lens of the Culturally Engaging Campus Environment (CECE) model (Museus, 2014). By studying traditions through this model, I was able to assess student participation and experiences in campus traditions as a component of the campus culture. Through this lens, I plan to assist tradition organizers in creating inclusive campus traditions.

In this study, the sample was drawn from Florida State University, which is a large,

Research I institution. I specifically studied a sample of diverse students. As a part of the study, I asked students to define and describe rituals and traditions they see as traditions of the institution. Specifically, I asked student participants to define the campus traditions and rituals of

Florida State University and to describe their experiences participating in the traditions.

Furthermore, I hoped to help Florida State University learn whether or not the campus traditions are inclusive and, if they are not, how they can become more inclusive.

Organization of the Dissertation

This dissertation is organized into six separate chapters and includes appendices. In

Chapter 1, the study is introduced and the purpose of the study and conceptual framework of the study are provided. Additionally, the significance of the study and research design are presented.

12 In Chapter 2, the relevant research related to institutional culture, diverse student populations and campus culture, the CECE model, and traditions and rituals. Chapter 3 presents

the methods for the study including the research design, sampling procedures, methods for data

collection and data analysis, ethics, and limitations of the study.

Chapter 4 includes the findings of the survey data and Chapter 5 includes the interview

data collected. Chapter 6 is the discussion and calls for further research and implications for practice. Finally, I conclude with the IRB proposal, informed consent form, the student

questionnaire, and interview protocol.

13 CHAPTER 2

LITERATURE REVIEW

This chapter begins with a review of the literature on institutional culture in higher education. Next, a review of literature focused on diverse student populations and campus cultures presents the changing demographics of higher education. The third section presents the

Culturally Engaging Campus Environment (Museus, 2014) model. Campus traditions and rituals is the final focus and will provide foundational information for the study. Given the importance of the perspectives of diverse students at Florida State University, I reviewed literature about diverse student populations to better understand how institutional culture impacts the student experience. When considering literature on institutional traditions in higher education, it became apparent that the literature about campus traditions in higher education is lacking. For the literature review, much of the information was informed by studies on campus climate and

organizational culture to understand institutions’ traditions.

Institutional Culture

Cultural perspectives offer frameworks and understanding for student and campus life in

higher education. Students experience these cultural perspectives, which reveal the history,

symbols, myths, and language that is taken for granted as part of the culture of the institution

(Kuh & Hall, 1993; Whitt, 1996). According to Strange and Banning (2001), “culture, with roots

in anthropology, sociology and social psychology, is inherently a perceptual construct in that the

culture of any environment reflects the assumptions, beliefs and values inhabitants construct to

interpret and understand the meaning of events and actions” (p. 100). Chaffee and Tierney

(1988) added, “culture, then, is essentially a social construction reflected in traditions, stories,

ceremonies, history, myths, heroines and heroes, interactions among members, policies and

14 practices, symbols, and mission and philosophy” (p. 10). However, for the purposes of this study,

Kuh and Hall (1993) provided this definition: “Culture is defined as the collective, mutually

shaping patterns of institutional history, mission, physical settings, norms, traditions, values, practices, beliefs, and assumptions, all of which guide the behavior of individuals and groups in

an institution of higher education” (p. 2).

Early research used culture to illustrate college campuses had unique cultures from other

types of institutions, describing the myths and rituals of colleges and student and faculty

subcultures (Clark, 1970; Riesman, Gusfield, & Gamson, 1970; Kezar & Eckel, 2002; Lunsford,

1963). It is this culture that colleges and universities have that define who they are, what their

mission is, and the values associated with the institution (Manning, 2000). Institutional culture is

“both something that an educational institutional has, such as core values and rich history, and

something that an institution does that affects both institutional and individual outcomes”

(Museus, 2008b, p. 569).

Institutional culture is different on every campus, and it is that culture, whether spoken or

unspoken, that defines how the institution is perceived (Arminio, Torres, & Pope, 2012).

Understanding institutional culture is a complex concept because each institution has its own

history and traditions (Museus, 2008b). This institutional culture often influences how members both within and outside the campus community perceive and interact with the institution. Toma,

Dubrow, and Hartley (2005) cited Kuh and Whitt (1988) in finding:

At universities and colleges, institutional culture conveys a sense of identity (who we

are), facilitates commitment (what we stand for), enhances stability (how we do things

around here), guides sense making (how we understand events), and defines authority

(who is influential). (p. 6)

15 As students enter higher education institutions, they encounter new environments and

experiences that expose students to “new values, attitudes, behaviors, ideas, and norms” (Milem

& Berger, 1997, p. 389). These are all components of institutional culture. Kuh and Whitt (1988)

stated that “institutional culture—defined as persistent patterns of norms, values, practices, beliefs, and assumptions that shape the behavior of individuals and groups in a college or

university”—plays an important role in campus traditions (p. 45). The organizational culture, or

institutional culture, is often deeply rooted in the history of the organization and derives its force

from the values, processes, and goals held by the constituents of the organization, which in this

case are students, faculty, staff, alumni, and community members (Tierney, 1988).

Colleges and universities have campus cultures that are interwoven into the fabric of the

institution (Collins & Lewis, 2008). The culture of American higher education institutions is predominantly characterized as White culture (Katz, 1989). This White culture is reinforced on

campuses through the “presence of male symbolism in art and architecture, predominance of

Christian or Christian-like ceremonies, use of standard English and academically sanctioned

writing styles, and existence of bureaucracy” (Manning & Coleman-Boatwright, 1991, p. 368).

This culture is carried out on campus through academic programs, the social environment on

campus, ceremonies, and historical stories (Kuh & Whitt, 1988).

Within a single institution, student subcultures often exist that reveal distinct groups

within an institution. Some of these subcultures may form around student organization

involvement, sorority or fraternity involvement, residents of a residence hall, major or career-

related groups, students who share a similar racial or ethnic background, students from the same

area, or special interest groups (Whitt, 1996). These subcultures are often powerful agents on

campus, which helps members understand how they fit into the campus culture and what they

16 should do as members of a subculture. Perhaps the most important component of student subcultures is the influence other members have on students integrating in the larger campus culture, academic life, and how to approach the academic experience (Katchadourian & Boli,

1986; Kuh, 1993; Weidman, 1989; Whitt, 1996; & Whitt & Nuss, 1994).

Through repeated performance, often throughout decades, higher education institutions create their institutional culture (Clark, 1972). As institutions strive to create their public image, institutions with a “salient image” (Kuh & Whitt, 1988, p. 62) attract certain types of students, thereby creating the campus climate and the overall culture on campus (Hossler, 1984; Kuh &

Whitt, 1988). However, there is evidence that suggests dominant campus cultures found on college campuses can pose challenges for minority student populations (Gonzelez, 2003; Lewis,

Chesler, & Forman, 2000; Museus, 2008).

When considering institutional culture and who institutions attract, Manning and

Coleman-Boatright (1991) asked, “Whose past, traditions, actions, and experiences are embraced within our institutional structures, described in the study of history, transmitted through the curricula of schools, and represented in the art and architecture of campus environments?” (p.

368). It is this identity and infinity that Toma, Dubrow, and Hartley (2005) argued was important in institutional culture for the ability to draw people into the campus community. This draw often includes campus rituals or traditions, which are an important component of institutional culture

(Manning, 1994, 2000). Traditions play an important role in the institutional culture, because traditions are often a set of values, practices, experiences, or events that the campus embraces

(Manning, 2000). The heritage of the institution should be cherished and celebrated through widely shared rituals and practices that respect both tradition and change (Magolda, 2001;

Schlossberg, 1989).

17 Diverse Student Populations and Campus Culture

According to Milem, Dey, and White, (2004), diversity of the campus community enhances the ability of colleges and universities to achieve their mission, especially in the areas of teaching, research, and service. College and university campuses still face campus climate issues due to the history of segregated schools and colleges (Hurtado, Milem, & Clayton-

Pederson, 1998, 1999; Milem, et al., 2004). Most Predominantly White Institutions (PWIs) restricted access to education at some point in their history (Thelin, 1985). This historical restriction has significant implications for current-day campus climates that influence current campus policies and procedures (Hurtado, 1992; Hurtado et al., 1998, 1999; Milem, et al., 2004).

College and university environments are an important component of the institutional culture for diverse student populations. These environments are comprised of the historical legacy of inclusion or exclusion, compositional diversity, the psychological climate, and the behavioral climate on campus (Milem, et al., 2004). The historical legacy of inclusion or exclusion has an impact on an institution’s ability to improve student diversity enrollment and the underrepresentation of specific groups contributes to stereotypical attitudes among individuals. This in turn has an impact on the climate at the institution (Milem et al., 2004).

Duster (1993) argued that on many campuses with a history of exclusion, there are ongoing benefits given to particular student groups embedded in the campus culture that often go unnoticed or unchecked. A lack of accountability for instances such as these has a significant impact on the campus climate, which perpetuates an environment that is not inclusive of a diverse student body (Milem et al., 2004).

The compositional diversity is an important first step in creating an inclusive campus community (Milem et al., 2004), and the likelihood that students will interact with individuals

18 different than themselves increases as the number of diverse students increases (Chang, 2001;

Milem et al., 2004). It is not enough for campuses to increase the number of diverse students

enrolled as students; rather, diversifying the campus must be accompanied by efforts by campus

administration to create opportunities for teaching and learning (Hurtado, 1992; Hurtado et al.,

1998, 1999; Milem et al., 2004).

The psychological climate includes individuals’ views of how different groups interact

with one another, how the institution responds to diversity issues, and how discrimination and

racial conflicts are handled on campus (Milem et al., 2004). The behavioral climate is the social

interaction among students, the interaction between individuals from different racial/ethnic backgrounds, and how well intergroup relations are on campus (Milem et al., 2004). Within the

campus environment, students observing the same actions of one group may have a different

understanding of a social interaction. For example, White students may perceive students of

color being involved in an organization or in the same hangout space as clustering together,

students of color may perceive this as an opportunity to get cultural support within an

unsupportive environment (Loo & Rolison, 1986; Milem et al., 2004). Students engaged in

opportunities to interact with individuals who identify differently contribute to a more positive

campus environment (Milem et al., 2004). Within these positive campus cultures, there is more

support for diversity, and, overall students perform better in and out of the classroom (Astin,

1993; Hurtado et al., 1998, 1999; Milem, 2003; Milem et al., 2004). These positive environments

on campus provide students with an opportunity to engage in the campus community as a whole

and connect with other students who may have similar backgrounds prior to college. These

relationships with fellow students provide students with connections to past cultures and to the

institutional culture.

19 Tinto (1993) claimed that when students enter postsecondary education, they must first

start the process of separating themselves from their families and high school peers and enter the

transition period where they begin to integrate into the new group, with new friends and group

members. Although they will experience some dissonance through this process, students will begin to understand the norms and values of the new group and transition into the institution

(Tinto, 1993). However, Guiffrida (2006) challenged this idea, stating that Tinto’s transition

model was not applicable to diverse student populations because the purpose of Tinto’s model

was to describe development progression within a culture rather than the adjustment from one

culture to another (p. 451). Since Tinto’s (1993) model, there has been substantial research that

has validated the importance of diverse college students maintaining and nurturing connections

to their heritage (Gonzalez, 2002; Guiffrida, 2003, 2005a, 2006; Murguia, 1991; Padilla,

Trevino, & Gonzalez, 1997) and “drawing support from their home communities” (Cabrera,

Nora, Terenzini, Pascarella, & Hagedorn, 1999; Delgado, 2002; Eimers & Pike, 1997; Gloria,

Kurpius, Hamilton, & Willson, 1999; Guiffrida, 2003, 2005a; Hendricks, Smith, Caplow, &

Donaldson, 1996; Hurtado, Carter, & Spuler, 1996; Nora, 2001; Nora & Cabrera, 1996; Rosas &

Hambrick, 2002, in Guiffrida, 2006, p. 452). Therefore, as institutions consider campus

traditions and the inclusiveness of campus traditions, understanding students’ past and their

cultures is key when helping students connect to the college or university institutional culture.

Culturally Engaging Campus Environments

Scholars in higher education have called for theoretical frameworks and assessment

instruments that better study and explain the experiences of racially diverse student populations

(e.g., Dowd, Sawatzky, & Korn, 2011; Hurtado & Carter, 1997; Museus, 2014; Museus &

Quaye, 2009; Olivas, 2011; Tierney, 1992b,1999). These calls for an expansion of tools and

20 frameworks around student success have shed light on the limitations of existing theoretical

frameworks on college student success and the research that many have used to capture the

student experience (Museus, 2014). These limitations of theoretical frameworks can contribute to

inaccurate assumptions about college students and can create racial and campus climate bias for

these students. Additionally, with a lack of information about racially diverse student populations, inaccurate assumptions about the campus climate, campus programs, and campus practices may occur (Museus, 2014).

Museus (2014).

Figure 1. The Culturally Engaging Campus Environment (CECE) model of student success.

The Culturally Engaging Campus Environments (CECE) Model of Student Success

(Museus, 2014; Museus & Yi, 2015) was developed using research focused on diverse student populations and campus environments. Specifically, Museus (2014) found that campus 21 environments displaying hostility, prejudice, and discrimination have a negative impact on student outcomes (Harper & Hurtado, 2007; Hurtado & Carter, 1997; Museus, Nichols, &

Lamert, 2008; Museus & Yi, 2015). Another body of research used by Museus (2014) showed that diverse student populations thrive when campus environments are characterized by cultural relevance and responsiveness (Guiffrida, 2003, 2005b; Museus & Yi, 2015; Museus & Neville,

2012; Museus & Quaye, 2009; Rendon, 1994). Museus (2014) used this research and combined the information with more than 100 qualitative interviews to develop the CECE model of college success, which “synthesizes the types of campus environments that allow diverse populations to thrive” (Museus & Yi, 2015). This model can be employed by campuses to create involvement opportunities that are more likely to maximize the success of diverse student populations

(Museus & Yi, 2015).

The CECE model suggests that undergraduate students at culturally engaging campuses are more likely to feel a sense of belonging and perform better academically and are more likely to graduate from higher education (Musesu, 2014). The CECE model posits that there are nine indicators of culturally engaging campus environments that engage diverse student populations.

Cultural Familiarity

Cultural familiarity is the extent to which students have the opportunity to interact with faculty, staff, and peers who share or understand similar backgrounds and experiences to those of the students. This hypothesis is consistent with other research that indicates students who are able to connect with faculty and staff who identify similarly to students will do better academically (Burrell, 1980; Guiffrida 2003, 2005b; Harper & Quaye, 2007; Museus, 2014;

Museus 2008a, 2010, 2011a, 2011b, 2014; Museus & Neville, 2012; Museus & Quaye, 2009;

Museus & Ravello, 2010; Sedlacek, 1987). At Florida State University, the Black Student Union

22 and Hispanic/Latino Student Union each provide an opportunity for students to interact with and

create connections on campus with faculty and staff who share similar identities as students

during Black History Month and Hispanic Heritage Month, respectively. .

Culturally Relevant Knowledge

The CECE model suggests that students who have the opportunity to cultivate, sustain,

and increase their knowledge of their community of origin while in college will have a more positive experience (Museus, 2014). These opportunities can come in the form of ethnic studies

courses, programming, and student organization participation. At Florida State University,

students may be involved in a student organization, a Student Government Association identity- based Agency, Fraternity and Sorority Life, or participate in student engagement opportunities through the Center for Leadership and Social Change. Each week, a different student organization serves meals at the Center for Global Engagement, representing cuisine from different cultures for students, faculty, and staff to dine together while learning more about different cultures.

Cultural Community Service

Cultural community service refers to the extent to which students have the opportunity to give back within their community and make a positive impact on the community. These service opportunities allow students to spread awareness about issues in their respective communities, engage in community activism, and participate in community service and service-learning activities (Museus, 2014). Annually ta Florida State University, the students, faculty, and staff participate in a day of service around Martin Luther King Jr.’s birthday. Additionally, the Black

Student Union participates in many community service activities as mentors to elementary-age children.

23 Opportunities for Meaningful Cross-Cultural Engagement

The CECE model indicates that students’ ability to interact in meaningful cross-cultural engagement activities is positively associated with success in higher education. There is extensive quantitative research that indicates campuses that promote cross-cultural engagement see higher levels of learning, development, and cultural awareness (e.g., Astin, 1993; Chang,

2001; Chang, Astin, & Kim, 2004; Jayakumar, 2009; Milem, Chang, Antonio, 2005; Museus,

2014; Nelson-Laird, Engberg, & Hurtado, 2005; Pettigrew & Tropp, 2006; Saenz, Ngai, &

Hurtado, 2007; Zuniga, Williams, & Berger, 2005). The Center for Leadership and Social

Change at Florida State University hosts dialogues on campus that allow students, faculty, and staff to interact across different cultures. The Center for Global Engagement hosts coffee hours and other events to allow students to engage with international students. Many of the Student

Government Association agencies support one another in their respective heritage month celebrations and teach other cultural and historical activities Florida State University.

Collectivist Cultural Orientations

College students who encounter campus environments that promote collectivist cultural orientations where students are provided an opportunity to work with other students, as opposed to more individualistic and competitive environments, are more likely to succeed (Museus,

2014). At Florida State University, there are many Living Learning Communities within

University Housing for students to share an experience and living environment. These communities allow students to have a cohort of students to study, live, and learn together.

Culturally Validating Environments

Museus and Yi (2015) suggested that culturally validating environments “validate students’ cultural knowledge, backgrounds, and identities” (p. 17). This may occur by faculty,

24 staff, and other students conveying that they value the cultural background and identities that diverse student populations bring to the campus community. The CECE model is congruent with other research that indicates culturally validating environments have a positive impact on the adjustment, sense of belonging, academic dispositions, and success of racially diverse students in college (Barnett, 2011a,2011b; Museus, 2014; Museus & Quaye, 2009; Nora, Urick, & Cercer,

2011; Rendon & Munoz, 2011; Rendon, 1994).

Humanized Educational Environments

The CECE model hypothesized that students who encounter a campus environment that cares about, commits to, and develops meaningful relationships with them are more likely to be successful in higher education (Museus, 2014). Museus (2014) explained that this construct is congruent with previous evidence in qualitative and quantitative studies, which suggest such environments are related to positive experiences and a greater likelihood of success among racially diverse populations (Guiffrida, 2003; Museus, 2011a; Museus, 2014; Museus & Neville,

2012; Museus & Ravello, 2010; Nora, 2001; Rendon & Munoz, 2001).

Proactive Philosophies

When faculty and staff go above and beyond to ensure that racially diverse students have the information and support they need while enrolled in higher education, the opportunities and likelihood for success and attainment for students increases (Museus, 2014). Florida State

University has created programs to support diverse students. Specifically, through the Center for

Academic Retention and Enhancement (CARE), students begin their higher education experience in the summer with intentional outcomes and support programs for success. During this time, faculty and staff work closely with the students while they familiarize themselves with and acclimate to the campus environment.

25 Availability of Holistic Support

The CECE defined holistic support as the extent to which institutions provide at least one

faculty or staff member to support students. This individual is someone a student can trust to provide information, offer support and assistance, and connect with students throughout their

educational journey (Museus & Yi, 2015). The CECE framework posits that hands-on, direct

holistic support on campus is positively associated with racially diverse student success on

campus (Guiffrida, 2005b; Jenkins, 2006; Museus, 2014; Museus & Ravello, 2010).

The CECE model was used for this study because it suggested that diverse student populations who have access to culturally engaging campus environments will have a stronger connection to their respective campus, feel a greater sense of belonging, and perform better academically (Museus, 2014; Museus & Yi, 2015). Additionally, the model posited that postsecondary institutions that rethink and reconstruct involvement and engagement opportunities to better consider a diverse student population will improve those involvement and engagement opportunities on campus overall. Considering the literature that supports student participation in campus traditions to bring together the student body as a whole, it is important to consider a diverse student population when discussing campus traditions.

Traditions/Rituals

College campus rituals, traditions, myths, and ceremonies have been an integral part of the higher education experience for students throughout the history of higher education.

Participation in campus traditions allows individuals to express their beliefs, values, and associations with the institution and with others in a way that cannot be communicated verbally

(Van Jura, 2010). In her book The Rituals of Higher Education, Manning (2000) stated, “the anthropological literature of rituals firmly rests on this idea that meaning is the raison d’etre of

26 rituals and ceremonies” (p. 10). In other words, traditions and rituals allow members of a campus community to share experiences, resulting in a common bond. Traditions and rituals communicate ideas that are difficult to express otherwise; they communicate “identity, community, leadership and centeredness” (Manning, 2000, p. 119). Van Gennep (1960) claimed that ritual and ceremony are necessary components of an individual’s transition into a new environment; therefore, it is important for institutions to teach the traditions of stakeholders upon entry into the institution. According to Van Jura (2010), traditions have long played an important role on campus “through their ability to build community, connect students with the heritage of their alma mater, and develop institutional pride” (p. 107). When Manning (2000) set out to study traditions, she believed “rituals were an anachronistic part of college life” (p. 28). She hypothesized that college students shared this same belief. However, she found that while students sometimes felt that traditions were “corny” (p. 28), they were an integral part of the overall college experience.

In his study, Magolda (2000) concluded, “rituals such as the campus tour work to create an idealized vision of the campus and its inhabitants” (p. 42). He went on to share that rituals are so powerful and adhered to by the campus community because they are unspectacular, repetitive, and predictable and go unchanged. This perspective sheds light on the idea that there is often a disconnection between policy (i.e., creating a more diverse campus community) and the “implicit messages rituals convey” (p. 43). When institutions continue to perpetuate campus traditions that are not inclusive of the campus community, the traditions that are meant to bring the community together may be divisive. Thus, Magolda (2000) suggested that a review of the campus rituals might shed light on the institution’s core values to create more inclusive campus rituals and to close the gap between what the institution says it does and what it actually does. He concluded:

27 Rituals should stand for something in the way of moral or ethical vision for the

reconstruction of community. Rituals should open the borders that divide individuals into

separate enclaves and help individuals build alliances and see the interconnections among

different areas of identity formation. (Magolda, 2000, p. 43)

Manning (2000) argued that when campuses are missing traditions or rituals, many

stakeholders including faculty, staff, and students can feel that there is a lack of school spirit and buy-in to the overall mission of the institution. There is an emptiness, or lack of culture, on

campus when there are no traditions, not only due to the missing tradition itself but also the

feelings, beliefs, and principles associated with the traditions (Manning, 2000). Therefore, rituals

and traditions are an important aspect of higher education.

Moffatt (1991) compared previous centuries’ youth culture to the culture of Rutgers

University in the 1980s. In the quantitative study, the author administered a campus climate

survey asking students to share their satisfaction with the campus community. Moffatt found

students have often been handed down traditions from upper-class students and alumni that have

stood the test of time. Although these traditions are passed down from generation to generation,

current students may not know how or when the tradition originated (Moffatt, 1991). Similar to

Magolda (2000), Moffatt (1991) supported the notion of the risk inherent in continuing traditions

that are not inclusive of the campus community and are not challenged as they are passed down

from one generation to the next. If traditions are not challenged, little to no change will occur to

make them more inclusive of the campus community (Bourke, 2010).

Van Jura (2010) maintained that campus traditions were originally established by Greek letter organizations and were often held in private, compared to today’s traditions, which often bring together masses of people from the campus community. As traditions have evolved, and in

28 some cases, have increased risk, college campuses are faced with whether to promote these

traditions or limit the traditions. Landa (1994) stated that rituals and traditions “can all be viewed

as ways individuals in different societies establish individual and group identity for the purpose

of coordinating the activities of independent individuals” (p. 29). Manning (1994) stated,

“administrators, faculty, and students must be particularly vigilant that the message of

community does not communicate ‘us but not you,’ and does not build a similarly and mindless

consensus either automatically for or against a particular set of values” (p. 278–279). As campus

communities become more diverse, college traditions must evolve to be more inclusive of the

student population (Van Jura, 2010) for students to feel connected to the institutional culture

(Bourke, 2010)

In addition to the importance of performing a ritual or tradition, how the tradition is

carried out is significant to students, faculty, staff, and alumni. Magolda (2003) suggested that

ritual organizers should continuously reexamine all campus rituals, “both large and small as well

as formal and informal[,] to better understand the implicit and explicit values, knowledge, beliefs, morals, customs and normative patterns and other habits transmitted and acquired by

members over time” (p. 794). The process of evaluating traditions is an important part of the process of institutions maintaining their identity and important components of the campus culture while also being open to diverse populations (Manning, 2000). Therefore, as Magolda (2003) defined culture, he implored the reader to keep in mind that when an individual attempts to

“perform a ritual act, but violates some important aspect of the form, it is likely to bring doubt to the legitimacy of the performance” (p. 787). In other words, there may be fear that changing traditions will interfere with the institutional culture and create problems among the campus community, both internally and externally. As institutions work to create an inclusive

29 environment, there may be hesitation to change the traditions to maintain the institutional culture. There may also be a fear among first-generation college students or students not familiar with the institution that they cannot participate in a tradition because they have not been exposed to something in the past. An example may be teaching new students how to participate in New

Student Convocation rather than assuming students understand the expectations of participation.

In the next section, literature about campus traditions is presented to frame the study.

Although the literature did not provide an exhaustive look at campus traditions across higher education, there is information to frame Homecoming, commencement, women’s colleges’ rituals and traditions, and cultural graduation ceremonies.

Homecoming

Described as an opportunity for students and alumni to come together and celebrate the institution (Singer & Hughey, 2002), Homecoming is a common college tradition that has been studied by researchers. At many institutions, Homecoming is an opportunity to foster current student involvement in university-sponsored events and alumni in revisiting many campus traditions. Activities may include concerts, parades, sports activities, and college-specific events for alumni to return to their alma mater (Singer & Hughey, 2002).

Macarther et al. (2012) investigated the origins of Lincoln University in Missouri to understand why so many alumni convene at the institution each year for Homecoming. The authors conducted oral histories of African American or Black women who graduated in the late

1930s and 1940s to understand the success of these graduates and their continued association with the institution. They used an oral history combined with narratology and phenomenology to examine four subjects’ stories and information about the institution and their ties to the traditions of the campus.

30 The authors found that Homecoming was more than a series of weekend events for these

alumnae. The graduates who were interviewed spoke of Homecoming in a “mystical and

somewhat reverent manner” (Macarther et al., 2012, p. 9). One of the key findings was that the

students associated so closely with Lincoln University due to institutional care while the

students were enrolled in the 1930s and 1940s. Institutional care was defined as the institution’s

ability to meet the basic needs (i.e., housing, clothing, food) and also to look out for the students’ best interests. Furthermore, this institutional care allowed the students to succeed both

academically and socially and kept the students engaged with the institution through

Homecoming for decades after their graduation (Macarther et al., 2012).

Though Homecoming may have different meanings to many people, it is a shared

opportunity to bring alumni, students, faculty, staff, and community members together to

celebrate the college or university. Through the act of coming home, members of the campus

community are able to gather together to celebrate the institution and the experience they had

while enrolled as a student. However, the role of each member of the campus community may be

different on each campus. Singer and Hughey (2000) stated that many of the Homecoming

activities were primarily geared toward students on some campuses, while other campuses primarily targeted alumni for Homecoming events. These Homecoming activities for current

students were shared as an opportunity to engage students early in their student career so that

when they became alumni, they would stay connected to the institution (Singer & Hughey,

2000).

Commencement

Commencement is an exit ceremony that most colleges and universities hold to recognize

the academic accomplishments of students, mark the end of their collegiate careers (Kuh & Hall,

31 1993; Kuh & Whitt, 1988), and transition them from college to the next phase in their lives

(Magolda, 2003). Magolda (2003) studied the ritual of college commencement, describing it as a

“formal campus exiting ritual orchestrated for students as they conclude their academic career”

(p. 779). This study focused on one commencement ritual at one institution. Magolda (2003) argued that the ritual is so ingrained in the institution that it often goes unchallenged. He studied the commencement ritual rather than other rituals at the exit of the university because commencement is familiar to most higher education members, scholars, and students. Magolda

(2003) explained that the commencement ritual is rarely studied even though there are over 1 million students who graduate with a baccalaureate degree each year. Additionally, “exit rituals symbolically represent dominant institutional values, which are seldom explicitly scrutinized”

(Magolda, 2003, p. 780). Therefore, it is important for commencement to align with institutional values and expectations to communicate the intrinsic values to a broad audience. Gardner (1999) stated:

Rituals such as commencement represent a unique opportunity to make students feel

special and to help them leave the campus feeling positive about the institution and the

time and money they have spent there. Senior rituals also present a marvelous

opportunity for reflection, integration, and closure. (p. 8)

Commencement is a tradition celebrated at most colleges and universities and is one that is assumed across higher education. This campus tradition is one that students are able to identify as part of the college experience and is often ingrained in the institutional culture as an experience in which all students will engage. The next sections include examples of more specific institutional cultural experiences for campus communities.

32 Women’s Colleges Rituals/Traditions

Women’s colleges, not dissimilar to men’s colleges in the late 1800s and early 1900s, had

student culture rich in tradition and ritual. College traditions at women’s institutions helped

create a unique atmosphere for the women enrolled (Horowitz, 1984). Many of these rituals were

focused on the initiation of freshmen and began the moment new students set foot on campus.

Florida State University was a women’s institution, the Florida State College for Women, from

1909 to 1947 (Florida State University). At the Florida State College for Women, the institution

and the City of Tallahassee would come out to watch the Odds and Evens sporting events. Each

fall, the women in the odd class years would compete against women in the even class years

(Sellers, 1995). At Wellesley, freshmen planted a class tree and took their place as members of

the institution “with songs, motto, and flower” (Horowitz, 1984, p. 172) on Tree Day. On this

occasion, the college barred any outsiders and all students wore special costumes.

At Bryn Mawr, during an annual tradition called Lantern Night, freshmen put on college

dress for the first time and claimed the academic buildings as their own. The rituals created by

the women of these institutions and others were created to give symbolic form to the college

experience, which many would go on to remember for generations to come (Horowitz, 1984).

Understanding rituals and traditions of women’s colleges and universities informed this study

and reinforced the notion that some traditions are very specific for campus communities and may be unique for the institutional culture of that campus.

Cultural Graduation Ceremonies

Ceremonies and celebrations of students are an opportunity for institutions to recognize academic achievement and the culmination of the collegiate experience (Kuh, Schuh, Whitt,

Andreas, Lyons, & Strange, 1991). In addition to institutional commencement ceremonies, some

33 institutions have celebrated cultural graduation ceremonies in recognition of students’ cultural identities and to provide a sense of community for diverse student populations (Sanlo, 1998).

These ceremonies acknowledge the cultural shock students go through when they enter the institution and celebrate students for working through the challenges of acclimating to the institution (Sanlo, 1998). When students are engaged and have a sense of belonging on campus, they tend develop institutional loyalty (Wolf-Wendel & Ruel, 1999) and a greater ability to identify with their campus community (Ortiz, 1999). Cultural graduations are an opportunity to show historically underrepresented students that they matter to the campus community and to acknowledge families and other individuals who have supported students in their academic endeavors (Sanlo, 1998).

College Football

College athletics is an important part of the overall college experience for students in higher education (McCormick & Tinsley, 1990). These programs provide a social avenue for students and an opportunity for the greater community to interact with the campus community in support of collegiate athletics (Sack & Watkins, 1985). Toma (2003) found that college football is a way for alumni of institutions to stay connected to the campus culture and their alma mater.

Diverse Populations and Traditions

Participation in campus traditions connects students with the history of the institution and allows students to share a common experience as a student body. However, as the needs of students and the student populations themselves change, campus traditions must evolve to maintain relevance for all students. If traditions do not change and play a role in welcoming diverse students, they will alienate students and divide the campus community (Van Jura, 2010).

When institutions begin the process of changing or adjusting campus traditions, there is often a

34 resistance from students, faculty, staff, alumni, and community members (Bourke, 2010). When faced with resistance in changing traditions, campus administrators can ask questions about the traditions that tell the story of the campus, what traditions are taught to incoming students, what traditions are celebrated, and what traditions are not on the cover of the alumni magazine in assessing the inclusivity of campus traditions. When these questions are answered, campus leaders can begin to understand the campus culture and how, when, and why some students do not feel a part of the campus community (Bourke, 2010). Specifically, Bourke (2010) stated,

“initial steps are not easy, and are sometimes painful, but are necessary to create lasting change”

(p. 132).

Through studying traditions at a university in the South, Bourke (2010) found that the institution had a strong history of traditions on campus; however, there was something missing from the traditions: diversity. In his study, Bourke (2010) found that Black students did not see the institution working to provide opportunities in meaningful ways for Black students. On the contrary, he found that the institution largely ignored traditions of the Black student community.

One of his participants shared that the annual Homecoming planning group will try to relate to

Black students by bringing in a Black artist for the Homecoming concert, but if “something goes wrong involving the Black artist, especially with how it’s portrayed in the media, they say that’s why we shouldn’t invite them [Black artists] in the first place” (Bourke, 2010, p. 129).

Therefore, the students in Bourke’s study indicated that this was a barrier for Black students to feel connected to Homecoming and that the tradition was not for all students. If traditions are to be part of all students’ experience and celebrated as hallmark events, the staff and faculty of the campus owe it to the students they serve to examine the traditions for inclusivity (Bourke, 2010).

35 Summary

The literature framing this study is grounded in an understanding of institutional culture.

This understanding is built on both the importance of students’ sense of belonging and campus’ intentional creation of an inclusive campus culture. Creating an inclusive institutional culture is informed by the literature on diverse student populations and the dynamic relationship of students’ experiences within campus culture. To capture the complexity of this relationship, the conceptual framework of Culturally Engaging Campus Environments (Museus, 2014) was used in this study. Finally, the review presented research on campus traditions with specific focus on

Homecoming, commencement, women’s colleges’ traditions, and cultural graduation ceremonies. I then reviewed literature about diverse student populations, as this study will focus on a diverse student sample.

36 CHAPTER 3

METHODS

The purpose of this study was to understand the traditions of Florida State University and if the traditions contribute to a Culturally Engaging Campus Environment (CECE). The study examined the experiences of diverse students at Florida State University (FSU) who participate in campus traditions and the extent to which campus traditions are inclusive of the diverse student population. The study considered multiple identities of student participants (i.e., race, ethnicity, gender, socioeconomic status, sexual orientation, and religion).

This chapter details the approach used for the study, beginning with a review of the

research questions. The research design is explained, followed by the data collection and

sampling process. The chapter concludes with the data analysis process, the pilot study

information, ethical issues and the role of the researcher, the institutional review board

information, and limitations of the study.

Research Questions

This study examined the traditions at Florida State University and the diverse students

who participate in those campus traditions. The study considered the historical traditions of the

institution through a study of literature as well as contemporary traditions in which current

students are engaged on campus. The following questions guided the study:

1. What activities do diverse students define as traditions at Florida State University?

2. What traditions do diverse students participate in at Florida State University?

3. What are the experiences of diverse Florida State University students who engage in

campus traditions?

37 4. Do the traditions of Florida State University create a Culturally Engaging Campus

Environment (CECE)?

Research Design

A case study approach was used to study of the traditions of Florida State University.

According to Creswell (2013), a case study is an approach “in which the investigator explores a real-life, contemporary bounded system or multiple bounded systems over time, through detailed, in-depth data collection involving multiple sources of information (observations, interviews, audiovisual material, and documents and reports)” (p. 97). Yin (2008) defined a case study as “an empirical inquiry that investigates a contemporary phenomenon within its real-life context, especially when the boundaries between phenomenon and context are not clearly evident” (p. 18). A bounded system—or a boundary—is a single entity or unit around which there are boundaries. Therefore, a case study may involve a single person being studied for some phenomenon, a single program, a single group, an institution, or a community (Merriam, 2009).

Within the framework of a survey research approach and individual participant interviews, the intent for this case study was to gain an in-depth understanding of a specific situation and the meaning for those involved in the case study.

The interest in this study was the process of understanding the meaning rather than the outcomes and the context rather than any specific variables (Merriam, 1998). For the purpose of this study, I conducted an instrumental case study in which “a case is examined mainly to provide insight into an issue or to review a generalization” (p. 438). I chose a case study to learn

more about traditions because I wanted to gain understanding of diverse students’ experiences

while participating in campus traditions. Although I specifically studied the traditions of FSU,

38 my goal was to provide insight into the issue of campus traditions at colleges and universities in

general across the United States and learn how diverse students interact with campus traditions.

This study was conducted using survey research, followed by individual interviews.

Survey research is commonly employed to gather information about a sample of a population with a questionnaire (Johnson & Christensen, 2012). Survey research allows the researcher to gather data from a larger number of people (Mertens, 2005). A questionnaire is a “self-report data-collection instrument that each participant fills out as part of a research study” (Johnson &

Christensen, 2012, p. 162). Researchers use survey research to capture information about the thoughts, feelings, attitudes, beliefs, values, perceptions, personality, and behavioral intentions of participants in the study (Johnson & Christensen, 2012). The survey included both open-ended and closed-ended questions to capture information about the campus culture and traditions

(Johnson & Christensen, 2012). Whitt (1996) shared the following guidelines for researchers when studying student culture. After each guideline, I have indicated how each was addressed for the purposes of this study:

1. “Study student cultures from students’ perspectives” (Whitt, 1996, p. 196). The

students’ experiences, meanings, and language should be the primary source of data

about student culture. I asked specific open-ended questions about students’

participation in campus traditions and their perspective on the traditions of Florida

State University in the survey and in the individual interviews.

2. “Obtain as many and as diverse perspectives on student cultures as possible” (Whitt,

1996, p. 196). Students with different backgrounds and experiences are going to

experience the campus culture differently. The sample of the study was drawn from

first-generation students who participated in the Center for Academic Retention and

39 Enhancement (CARE) at Florida State University (FSU). The CARE population is

more diverse than the student population at FSU, with a demographic make-up of 2%

Asian, 52.5% Black or African American, 31.5% Hispanic or Latino, 10% White,

3.10% two or more races, and less than .1% Native Hawaiian.

3. “Be prepared to hear what students say about their experiences” (Whitt, 1996, p.

196). This study was comprised of an anonymous survey with the goal of students

sharing their experiences at FSU and individual interviews. The survey was e-mailed

to the sample with an introduction about the study, the purpose of the study, and how

their participation would help the study. The survey was accessed through a link to an

online Qualtrics survey where students were asked about their demographic

information, questions surrounding the conceptual framework, and specific questions

about traditions at FSU. At the end of the survey, students were given an opportunity

to submit their name or a pseudonym and contact information (a non-FSU email

address or phone number was requested). The data collected via the survey were

analyzed using descriptive statistics for closed-ended questions and open-ended

questions were coded and analyzed in NVivo 11. Upon completion of the data

analysis, I concluded the dissertation with findings, limitations, and opportunities for

further research. I intend share the findings of the study with university

administration.

4. “Respect the uniqueness and integrity of the student cultures and of the students

themselves” (Whitt, 1996, p. 196). Studying culture can be very difficult and the

study and its participants must be treated with respect. Prior to finalizing the survey

for the student participants, I met with student leaders within the CARE program to

40 discuss the survey and garner feedback about my questions. This meeting allowed me

to introduce the study and ensure I was asking questions that are aligned with the

culture of the diverse student population.

5. “Be aware of your own biases, assumptions, and values before attempting to study

student cultures” (Whitt, 1996, p. 197). As a researcher, my motivation to study

campus traditions came from my own experiences of participating in campus-wide

traditions. More about my perspective can be found in the Role of the Researcher

section of this chapter. I assumed there would be traditions at FSU that not all

students would feel welcome to attend and participate. In my pilot study, participants

discussed other cultural traditions that I assumed students in the sample I studied

would talk about more than the traditions that are in the FSU New Student Guide.

6. “Study student cultures in context” (Whitt, 1996, p. 197). The student culture exists

within the context of the overall campus or institutional culture. This was key as I

studied a purposefully diverse sample of the student body of FSU. The CARE

population at FSU is comprised of students of diverse racial, ethnic, and

socioeconomic status backgrounds.

7. “Be prepared to commit institutional resources to study student cultures” (Whitt,

1996, p.199). Although I did not use campus resources for this study, as a key

administrator on campus I have access to resources to share the generalized outcomes

of the study with colleagues across campus to challenge and support traditions that

may or may not be inclusive of the institutions’ diverse student population.

8. “Acknowledge the fact that student cultures might not be ready or willing to be

studied” (Whitt, 1996, p. 199). It is important to have informed consent from each

41 participant in the process and knowledge of how the data will be used. Each student

received an e-mail from me inviting them to participate in the study through an

anonymous survey in Qualtrics, an online survey tool. The e-mail included

information about the purpose of the study, information about how the data collected

would be used, and a waiver to participate. At the end of the survey students were

given the option of participating in a follow-up interview. Students had the option of

not participating in the study without consequence.

9. “Just do it” (Whitt, 1996, p. 200). Studying culture is an effective way to assess and

understand student cultures and can help the institution understand more about the

student body as a whole. Part of the mission of Florida State University is to embrace

diversity (Florida State University, 2014). Therefore, this study contributes to the

overall mission of the university in studying the campus traditions and the

participation of the diverse student population.

These guidelines assisted in the assessment of student culture at Florida State University.

Data Collection

The data for this case study of the traditions of Florida State University were collected through the use of a survey and individual interviews with purposeful sampling. Creswell (2013) emphasized that it is important to establish a rationale for purposeful sampling and to gather enough information to provide an in-depth picture of all the data collected. Lincoln and Guba

(1985) stated that the researcher casts “the net for deliberately opposite, deviant, idiosyncratic, and atypical constructions of the world or immediate situation” (p. 147). Therefore, purposeful sampling was used to increase the likelihood that the findings would present different points of view among diverse members of the student body at FSU.

42 Students participating in the Center for Academic Retention and Enhancement (CARE) program at FSU comprised the population for the study. Those who completed the study constituted the study sample. The FSU CARE provides preparation, orientation, and academic support programming for students who are among the first in their family to attend college and may face unique challenges in college because of educational or economic circumstances. There were 1,296 students enrolled in the CARE program and the racial/ethnic demographics of the

CARE program for cohorts 2013, 2014, 2015, and 2016 were: 2% Asian, 52.5% Black or

African American, 31.5% Hispanic or Latino, 10% White, 3.10% two or more races, and less than .1% Native Hawaiian. The cohorts were identified by the year the group of students in that cohort entered FSU. These students were chosen to participate in the study due to access to a more diverse student population compared to the overall demographics of FSU. Each student in the 2013, 2014, 2015, and 2016 cohort was sent the link to participate in the survey.

Survey Instrument

Participants of the study were invited to complete an online survey using Qualtrics, an

online survey tool at FSU. Prior to completing the survey, consent was obtained from each participant. More details about the consent process are discussed in the Internal Review Board

(IRB) and informed consent section. This researcher-designed survey used both open-ended and

closed-ended questions to gather a broad range of data (See Appendix C). The survey was

developed with the research questions in mind to gather the data. Closed-ended questions forced participants to choose from a set of predetermined responses such as yes/no questions, multiple

choice questions, or Likert-scale questions (Johnson & Christensen, 2012). Likert-scale

questions yield ordered but not interval data and can provide a great deal of information for

comparison purposes (Suskie, 1992). Closed-ended questions expose all participants to the same

43 response categories and allow for standardized statistical analysis. These questions were used to

gather information about what traditions students participate in and how often. However, open-

ended questions allow the participants to respond in their own words. Open-ended questions are

valuable in the research when the researcher wants to know what participants are thinking or

feeling about the topic (Johnson & Christensen, 2012). The open-ended questions asked students

to share their experiences participating in traditions or other campus events.

The conceptual framework for this study was the Culturally Engaging Campus

Environment (CECE) model (Museus, 2014). Student culture assessment offers an opportunity to study student learning and engagement in the campus environment and assess the impact of the environment on student learning (Whitt, 1996). The survey questions were divided into three sections: demographics, questions corresponding to the Culturally Engaging Campus

Environment (CECE) model, and campus traditions. The demographics section asked participants to indicate their year in school, gender identity, age, racial or ethnic identity, sexual

orientation, faith practice, and broad student involvement information. The second section of the

survey was developed within the context of the conceptual framework of the study. The CECE

model is divided into nine specific areas: cultural familiarity, culturally relevant knowledge,

cultural community service, opportunities for meaningful cross-cultural engagement, collectivist

cultural orientations, culturally validating environments, humanized educational environments, proactive philosophies, and availability of holistic support (Museus, 2014). The questions in this part of the survey were developed with the CECE model in mind. Each of the eight sections of

the model section had two or three queries corresponding to that question. In the last section of

the survey, students were asked to identify traditions at FSU and events and activities in which

they had participated while a student. Participants were also asked to describe their experiences

44 while participating in traditions and to indicate if the traditions were inclusive of the student body. At the conclusion of the survey, participants were able to indicate whether or not they

would be willing to participate in a follow-up individual interview. I asked students to share their

name or a pseudonym, race, gender, and student organization involvement, as well as a non-FSU

e-mail or phone number, so that I was able to select a purposeful sample to interview. The

sample was e-mailed the survey and asked to complete the survey within two weeks. After one

week, a reminder was sent to the sample and once again two days prior to the survey closing.

Prior to finalizing the survey instrument, I met with three CARE Ambassadors who were

student leaders within CARE to receive feedback on the questionnaire. These students shared

insightful information about how to construct the survey and ask questions that the participants

would understand. The student feedback on the traditions section was paramount because the

questions indicated the importance of asking about the participant’s experience throughout the

survey. This process allowed the researcher to test the survey for content validity, which ensured

that the survey contained the appropriate content for what was being asked of the participants

(Mertens, 2005).

Interviews

DeMarrais (2004) defined an interview as “a process in which a researcher and a participant engage in a conversation focused on questions related to a research study” (p. 55).

The researcher cannot observe feelings, thoughts, intentions, or past experiences, therefore

interviews are an important component of qualitative research (Patton, 2002). As such, the

interviews focused on the traditions that each participant took part in and defined as the

traditions of Florida State University. Participants were also asked to identify traditions at

Florida State University that may or may not have been inclusive of the student body (Interview

45 Protocol, Appendix E). The interview was conducted one-on-one with each participant and was

recorded. Each interview lasted approximately 45 minutes to one hour. At the completion of the

interview, a summary of the interview was sent directly to them for their individual review for

the process of doing a member check of the data.

Participants

Population. Florida State University is a public, accredited, coeducational research institution in Tallahassee, Florida. The student enrollment in Fall 2016 was 41,473, with 78.3% undergraduates, 18.9% graduate students, and 2.8% unclassified. Fifty-five percent of the student population identified as female and 45% identified as male. The student population was 0.2%

American Indian, 2.5% Asian, 8.1% Black, 17.2% Hispanic, 0.1% Native Hawaiian, 63.4%

White, 2.9% two or more races, and 5.6% non-resident.

Survey Sample. In keeping with Creswell (2013), I was purposeful in recruiting a diverse student sample (i.e., race, ethnicity, gender, religion, socioeconomic status, and sexual orientation) to participate in the study. Purposeful sampling was used because understanding context about the participants and traditions was critical (Lincoln & Guba, 1985). Purposeful sampling helped assure that a multitude of points of view were presented to maximize the information gathered about the institution and the traditions (Lincoln & Guba, 1985; Skrtic,

1985). The CARE population was used as the sample for the survey.

Interview Sample. The purposeful interview sample was drawn from the survey sample

(Creswell, 2013). Each survey participant was asked to indicate whether or not they had interest in participating in an individual interview as a follow-up to the survey. I collected the demographic (i.e., race, gender, student organization participation) information submitted by those willing to participate (n=162) and selected 10 individuals to interview based on a

46 purposeful, diverse sample. Eighty percent of the survey participants indicated they were willing

to participate in the interviews. In other words, I took each individual interested in participating

in the interviews’ race, gender, and student organization into consideration and selected a diverse

range of participants. The students were invited by e-mail to participate in an individual

interview where I asked more in-depth questions about their experience with Florida State

University traditions (see Interview Protocol in Appendix E). All participants who completed the

individual interview received a $20 gift card.

Data Analysis

To increase the validity and trustworthiness of the study, triangulation of data sources

was employed. Triangulation is the use of multiple methods to collect data (Merriam, 2009).

Denzin (1978) proposed that triangulation is the use of multiple methods, sources of data,

investigations, or theories to confirm findings. For the purposes of this study, I used multiple

sources of data through the use of a survey instrument with open-ended and closed-ended

questions and individual interviews. The participants interviewed were chosen with a purposeful

sample technique by selecting students with different identities (purposeful diverse sample, based on race, gender, and student organization participation) to capture different perspectives

(Merriam, 2009). Additionally, I implemented member-checking by sending students an initial

summary of their individual interviews for their feedback (Merriam, 2009). According to

Merriam (2009), “the process in member checks is to take your preliminary analysis back to

some of your participants and ask whether your interpretation ‘rings true’” (p. 217). Each student participant responded via e-mail that the summary matched what they remembered sharing in the

individual interview. Additionally, I used member checking to check the data of the interviews

with participants.

47 Survey Data

The data collected via the open-ended questions was input into NVivo 11 qualitative data

analysis software. The data analysis included coding of the data in NVivo 11 to create themes to

understand the complexity of the case being studied (Creswell, 2013). A code helps identify

themes that emerge from the data collected through the open-ended questions in the survey

(Johnson & Christensen, 2012). Coding is a way to tag or index concepts, topics, or ideas for

data analysis (Bazley & Jackson, 2013). I started coding the data broadly, with codes such as

culture, institutional culture, campus traditions, and identity codes. I began with open coding,

which is a method to identify major themes among the data. I then used axial coding, in which I

went back through the data and created more detailed codes (Creswell, 2013). Some of the axial

codes included: football, Homecoming, senior traditions, Market Wednesday, and other cultural

traditions. From there, I drew on the data to make meaning of the case and to share the findings

of the study.

For the closed-ended questions (demographics, yes/no, multiple choice, and Likert-scale),

I use descriptive statistics. Descriptive statistics were used to convey the essential characteristics

of the data by arranging it into a more useful format (e.g., frequency distributions and other

graphs) for analysis (Johnson & Christensen, 2012). The survey can be found in Appendix C.

Interview Data

Each interview was recorded and transcribed verbatim for data analysis. I also took notes

throughout the interview to record information about anything pertinent during the interview.

The data collected via the interviews was input into the NVivo 11 qualitative data analysis

software. The data analysis included coding of the data in NVivo 11 to create themes, and to begin to understand the complexity of the case being studied (Creswell, 2013). A code helps

48 identify themes that emerged from the data collected throughout the interviews (Bazley &

Jackson, 2013; Bernard & Ryan, 2010). Coding is a way to tag or index concepts, topics, or ideas

for data analysis (Bazley & Jackson, 2013). I started coding the data broadly with codes such as

institutional culture, campus traditions, and identity/demographic codes. I began with open

coding, which is a method to identify major themes among the data. I then used axial coding, in

which I went back through the data and created more detailed codes (Creswell, 2013). From

there, I drew on the data to make meaning of the case and to share the findings of the study. The

Interview questions can be found in Appendix C.

“Pilot Study” Lessons Learned

In Spring 2015, I conducted a small qualitative case study of three students to understand

the traditions of FSU and why and how students participate in traditions. I interviewed three

students who identified differently (based on race, class year, gender, involvement, and sexual

orientation) to gain a broader perspective from the participants. One student identified as a Black

male and was a senior. Another student identified as a Latina female and was a junior. The final

student participant identified as a White female and was a freshman. Students were asked to

identify traditions at FSU and to share about their participation in traditions and about the

inclusivity of campus traditions. Through this approach, I learned that two of the students I

interviewed who identified as non-White felt that the “mainstream campus traditions” were not

as welcoming as I had hypothesized and assumed.

In the pilot study, I found that students participated in traditions at FSU to connect with

fellow students and because they were taught throughout Orientation that Homecoming,

Convocation, and football games are traditions of the institution. I also learned that there were traditions and subgroup cultures in many student organizations, which were an important

49 community for students within the larger university setting. Due to the findings of this “pilot”

study, I decided to study diverse students and their participation in campus traditions.

Ethical Issues and Role of the Researcher

I graduated with my undergraduate and master’s degrees from Texas A&M University,

which prides itself on being a tradition-rich institution. At Texas A&M University, the annual

Bonfire is built by student volunteers as a symbol of their love for Texas A&M and the desire to beat the University of Texas during Thanksgiving weekend. As a freshman student, I was there

when the Bonfire structure collapsed while being built, killing 12 students and injuring 27 others.

My entire college career was shaped by this incident and how the university responded as a

community. It did not matter where people were from or how they identified, we came together

to support one another. The many traditions I learned about as a student defined my college

career and helped me persist at Texas A&M University even in light of this unprecedented

adversity and tragedy.

I believe my participation in campus traditions helped me graduate from Texas A&M

University. In retrospect, I bring some sense of the importance of tradition and their relationship

to student retention to this study. In light of this bias, as a researcher, I bracketed (i.e., ensured

that preconceived understandings of the information do not enter the data analysis) (Silverman &

Marvasti, 2008) myself from the past to understand the traditions of Florida State University and be open to the participants’ experiences in the traditions.

As a researcher, it was important to establish trust with the individuals whom I surveyed

and interviewed. I used methods to ensure confidentiality through the use of an anonymous

survey and through the use of inviting students to share pseudonyms and non-FSU e-mail

addresses or phone numbers when volunteering to participate in the individual interview. In the

50 interviews, it was important to set up a relationship, gain as much authentic knowledge about the

subject matter as possible, and minimize the impact on the actions and observations associated

with the study.

Institutional Review Board and Informed Consent

Prior to data collection for the study, I secured Institutional Review Board (IRB) approval

through the Florida State University Human Subjects Board. Within the application for IRB

approval, I shared background information for my study, information about participants, the purpose of my study, informed consent information, a description of the procedures I intended to

follow, the foreseeable risks associated with my study, the procedures for keeping participants

confidential throughout the study, the student questionnaire, and interview questions. I also

shared the methods for participant recruitment for the study. Within the informed consent I

shared background information on the study, my role as a researcher as well as my role as an

administrator at Florida State University, the risks and benefits of the study, and the procedures

for data collection, confidentiality, and the voluntary nature of the study. Each participant was

given the informed consent that they signed. The methods I used for student confidentiality was

through the use of an anonymous survey and giving students the option to use a pseudonym

name and use a non-FSU e-mail address and phone number. I kept interview notes locked in a

file cabinet and stored documents in password-protected files. I also shared my contact

information for the participants for any follow-up or questions regarding the study and made

them aware they are able to leave the study at any time.

51 CHAPTER 4

FINDINGS

The purpose of this study was to understand the traditions of Florida State University and how those traditions contribute to a Culturally Engaging Campus Environment (CECE). The study examined the experiences of diverse students at Florida State University, a large Research

I institution, who participate in campus traditions and the extent to which campus traditions are inclusive of diverse student populations.

There were two phases to this study. The first phase included a survey sent to the FSU

Center for Academic Retention and Enhancement (CARE) students via e-mail with a Qualtrics survey link. Students participating in CARE programs at Florida State University comprised the population for the study as the demographics of the students provided a diverse population to study.

Center for Academic Retention and Enhancement (CARE)

There are currently 1,300 students enrolled in the CARE program and the current racial/ethnic demographics of the CARE program for cohorts 2013, 2014, 2015, and 2016 are:

2% Asian, 52.5% Black or African American, 31.5% Hispanic or Latino, 10% White, 3.10% two or more races, and less than .1% Native Hawaiian. The cohorts are identified by the year the group of students in that cohort entered Florida State University. This population was chosen because of the diversity of the students in CARE.

This chapter presents the data collected through the survey, beginning with demographic information and student involvement participation, defining the traditions of Florida State

University participation in traditions, and the experience students have participating in traditions.

The chapter concludes with data about Culturally Engaging Campus Environments.

52 Demographic Information

The Qualtrics survey was sent by e-mail to all CARE students currently enrolled at FSU.

This information was provided by the Director of the CARE program. The current population of the CARE program included 1,258 students total in the 2013, 2014, 2015, and 2016 cohorts.

Students were assigned to freshman/first-year, sophomore/second-year, junior/third-year, and senior/fourth-year based on the year they entered FSU. The response rate for the survey was

16.1% (n=203).

Table 1. Student Survey Participation

Gender and Race/Ethnicity

Of the 203 participants who responded to the survey, 77% (n=156) identified as women,

22% (n=46) identified as men, and <1% (n=1) identified as genderqueer. Students were asked to self-identify their race or ethnicity. Of the 203 participants, <1% (n=1) identified as American

Indian or Alaskan Native, 2.5% (n=5) as Asian, 57% (n=115) as Black or African America, 26%

(n=63) as Hispanic or Latino, 2% (n=4) as Multiracial, 10% (n=20) as White, 1% (n=2) as other, and 1% (n=2) preferred not to answer.

53 Native Hawaiian Multiracial 0% 2% White Asian 10% 2%

Hispanic or Black or African Latino American 32% 54%

CARE RACE/ETHNICITY

Figure 2. Race/ethnicity of CARE.

Preferred Not to Answer White Other American Indian 1% 9% 1% or Alaskan Native Asian Multiracial 1% 2% 2%

Hispanic or Latino 30% Black or African American 54%

RACE/ETHNICITY OF PARTICIPANTS

Figure 3. Race/ethnicity of participants.

54 Sexual Orientation

The participants were asked to self-identify their sexual orientation to better understand

other identities they held. Eighty-seven percent of the participants identified as

heterosexual/straight, 6% as bisexual, 2% as lesbian, 1.5% as gay, 1% asexual, 1% as pansexual,

.5% as queer, and 1% preferred not to answer.

Involvement

The Culturally Engaging Campus Environment (CECE) model discussed the importance

of opportunities for individuals to connect culturally with individuals who share an identity with

them, across cultures, and receive validation of their culture. Therefore, participants were asked

to share their involvement history as part of the study. Nine percent of the participants responded

that they were involved in Greek Life at FSU. Students were involved in the National Pan

Hellenic Council (NPHC) (n=3), Multicultural Greek Council (MGC) (n=5), National

Panhellenic Council (NPC) (n=5), and the Interfraternity Council (IFC) (n=6). Twenty-seven percent (n=55) of students reported being involved in cultural/identity-based organizations.

Examples include the Black Student Union, Hispanic Latino Student Union, Haitian Culture

Club, Mexican American Student Association, FSU Gospel Choir, National Council of Negro

Women, Black Female Development Circle, Hillel, and the Dominican Student Association.

Eighteen percent (n=36) of the participants reported they were part of an honors society such as

Phi Eta Sigma, Garnet & Gold Key, Golden Key, WEB Dubois Honor Society, Omicron Delta

Kappa, and the Honors Association.

In the next section of the survey, diverse students were asked to define the traditions of

Florida State University and indicate traditions they participated in as a student. They were then

asked about their experience participating in some common traditions on campus.

55 Defining Traditions

Student participants were asked to define the traditions of Florida State University. In the survey portion of the study, students were asked “What are the traditions of Florida State

University?”

The traditions listed next were all listed by student participants in the survey. All answers to the question are listed with a definition located in literature provided by Florida State

University (where available). The meaning or description of each tradition is listed as a part of the table and the source of the information shared is presented. For the data in this chapter, student quotes will be shared identifying the relevant demographics of the student. For example, if the student’s gender is an important aspect of what was shared, their gender will be shared. If their race/ethnicity is important in the context of the data, that information will be shared. Table

2 includes the traditions defined by the student participants in the survey.

Table 2. Defining Traditions

Tradition Description Black History month is celebrated in February each year. The Black Student Black History Union and student organizations organize events and programs to celebrate the Month month. Founded in 1947 by Jack Haskin, the Florida State University "Flying High" Circus is aerial and stage presentation with three rings of spellbinding entertainment for everyone. Unlike professional circuses, "Flying High" has no animal acts. Student performers rig all of their own equipment, sew their own costumes, produce lights and sound for performances, and set up the Big Top Circus tent on campus. (The Florida State University, A History of Traditions, 2009) Students described community service opportunities they have participated in as Community a tradition of FSU. Notably, many students talked about helping others and that Service getting involved in the community is an important value of Seminoles. Constructed in 2003, it was designed to capture the indomitable spirit of the Seminole people and those who have adopted that spirit as a symbol for their Unconquered university. The Unconquered Statue can be found at Doak Campbell Stadium Statue (football stadium). (The Florida State University, A History of Traditions, 2009)

56 The gesture known as "The Chop" is a motion involving repetitious bending of the arm at the elbow. It is one of the most widely recognized Seminole traditions and invariably accompanies the Warchant. (The Florida State University, A The Chop History of Traditions, 2009) New students and family members are invited to participate in FSU's official Convocation prior to the start of each fall semester. Convocation includes FSU's Torch Ceremony where upper-class students pass down the torches to first year students signifying Vires (strength), Artes (skill), and Mores (character). (The Convocation Florida State University, A History of Traditions, 2009) "V-rak-ke-ce-tv" is the Seminole Creek phrase meaning "to honor" as we seek to honor students' accomplishments through their journey, honor their families and friends for their continued support, and honor what it truly means to be a Cultural Seminole. V-rak-ke-ce-tv is the cultural graduation at FSU and is held for Graduation graduates in December and May. Dance Marathon at Florida State University holds an annual 40-hour event where more than 1,800 students stay awake and on their feet to raise money and Dance Marathon awareness for our local beneficiaries. Dance Marathon began in 1996 at FSU. Fraternity & FSU has four Greek councils: IFC, MGC, NPC, and NPHC. (more information Sorority Life about Greek organizations can be found in Chapter 2) Fraternity Parties "Frat Parties" as indicated by students are parties held by fraternities. Hispanic Heritage Month is held from mid-September to mid-October each fall Hispanic Heritage at FSU. Events are coordinated by the Hispanic/Latino Student Union and other Month student organizations. Each year a week of events are planned to celebrate current FSU students and alumni. The week includes events such as Warchant, Skit Night, Spear-It Night, Homecoming Parade, and Pow. (These events are further described in subsequent sections. (The Florida State University, A History of Traditions, Homecoming 2009) A non-descript bench at the corner of Landis Green (grass field in the center of campus). The story behind the bench is that a FSU president once sat on the bench and kissed his future wife on the bench. (The Florida State University, A Kissing Bench History of Traditions, 2009) Market Wednesday is a medley of activities that occurs every Wednesday of the semester in the Oglesby Union courtyard. A combination of recognized student organizations, market vendors, and passersby makes the Union the place to be on Wednesdays. Traditionally, NPHC and MGC groups participate in Market Wednesday by strolling and educating the student body about their respective Market Wednesday organizations. (https://union.fsu.edu/market-wednesday/) A Florida State University student portrays Native American Seminle leader, Osceola, charges down the football field prior to football games on an Appaloosa horse named Renegade and plants a flaming spear at midfield to begin each Renegade and home football game. (The Florida State University, A History of Traditions, Osceola 2009) Seniors have the opportunity to order their FSU and are presented their Ring at the President's Ring Ceremony by the president of FSU. (The Florida State Ring Ceremony University, A History of Traditions, 2009)

57 Seminole Sensation Week is held prior to fall classes beginning each year. The week begins Wednesday before classes begin and concludes Tuesday after Seminole Sensation classes begin. The welcome week activities include the involvement fair, Week movies, karaoke, games, fitness activities, and free food on campus. Sports Students shared that supporting the FSU sports teams is a tradition on campus. Uphold the Garnet & Gold is meant to encourage civil behavior on campus and in the larger community. To Uphold the Garnet & Gold is to demonstrate the values of Florida State; good sportsmanship at athletic events, listening to and respecting different opinions, and respecting the values and views of others are Uphold the Garnet just some of the ways you can Uphold the Garnet & Gold! and Gold (https://uphold.fsu.edu/) Began as a contest in 1984 with the Auburn Tigers, and became a stadium-wide activity in 1985. The Marching Chiefs plays the Warchant and the crowd follows the music with a chop, utilizing one’s arm to show the action of a chop. (The Warchant Florida State University, A History of Traditions, 2009) The Westcott Fountain was a gift from the Classes of 1915 and 1917 and is one of the most photographed locations on campus. A long-standing tradition at FSU is for students to be thrown in the fountain on their 21st birthday. The saying goes, "you're not truly a Florida State Seminole until you're thrown in Westcott Westcott Fountain fountain." (The Florida State University, A History of Traditions, 2009)

Participation in Traditions

The participants of the study were asked, “What traditions do you participate in at Florida

State University?” This question was asked to capture the traditions the participants specifically partake in at FSU. The following sections describe the traditions the students shared and some of

their stories about the traditions.

Florida State University Sporting Events

Participants were asked to share how often they participated in several FSU sporting

events. Table 3 details students’ responses to how often they attended these events. When asked

about attending FSU football games, 86.8% of respondents said they attended. Twenty-four percent of the respondents indicated they had never attended a FSU soccer game and 15% had attended a FSU baseball game. Twenty-five percent indicated they have attended a FSU volleyball game, and almost 50% have attended a men’s or women’s basketball game. The

Student Government Association sponsors the showing of away games at the Oglesby Union if 58 they are held in the evening. Over 25% of the respondents indicated they had attended an away

game viewing at the Oglesby Union.

Table 3. FSU Sporting Event Participation

Very Often Often Sometimes Never FSU Footbal Game 32.46% 14.91% 39.47% 13.16% FSU Soccer Game 1.72% 4.31% 18.10% 75.86% FSU Baseball Game 0.86% 0.86% 12.93% 85.34% FSU Volleyball Game 0.86% 2.59% 21.55% 75.00% FSU Basketball Game (Men's and Women's) 5.17% 31.90% 11.21% 51.72% Away Game Viewing at the Union 2.59% 1.72% 22.41% 73.28%

Florida State University Homecoming Events

The annual Homecoming schedule includes events for individual and student

organization entries. In the Pilot Study, I found that the participants defined Homecoming as a

campus tradition among students. Therefore, in this study, students were asked to indicate their participation in many of the annual events. According to the survey results, some students in

CARE found Homecoming events to be a part of their FSU experience while others did not.

Also, some students found the events to be inclusive of the student body while others did not feel

they were inclusive.

A Hispanic woman shared her positive experience with Homecoming events:

You can feel the spirit and energy at any of these events. These events show the passion

and love students have for FSU. I do not believe these events were inclusive to one

specific group of the student body. FSU tries to be inclusive to all groups through all

events.

59 However, for the annual events, the data indicated that 59% had never participated in

Pow Wow, 68% had never participated in Spear-It Night, 24% had never participated in Skit

Night, 49% had never participated in the Homecoming Parade, 44% had never participating in

Black Student Union (BSU) Homecoming Events, and 81% had never participated in Alumni

Association Events. A Black woman shared:

I don’t really like country [music] so I don’t go to those concerts. Skit Night feels like

Panhellenic and IFC going at it for points, doesn’t feel like they care about other RSO’s

[registered student organizations]. If I didn’t go to a Homecoming event, it was because I

didn’t like the performer.

Other students who indicated they had not attended events shared that they had a lack of time, had to work, did not know about the events, were out of town, or had a lack of funds for tickets.

Some events required student organization pairings to participate while in some events all individuals were allowed to participate. Pairings are typically student organizations, and fraternities and sororities paired for events such as Skit Night, float building, and service events.

These pairings earn points for competitions throughout the week to try to win certain categories of Homecoming. Examples include the Osceola category, the Renegade category, and the overall

Homecoming standings. These categories are assigned each year and may include certain Greek organizations or other student organizations. The winners of categories are announced at Pow

Wow. Students shared experiences about specific Homecoming events such as the Warchant

Concert, Spear-It Night, Skit Night, the Homecoming Parade, the Black Student Union (BSU) events, and Pow Wow.

60 Warchant Concert. The annual Warchant concert is held during the week of

Homecoming activities. The date is determined by space and artist availability. According to the

survey response, over 42% of participants had attended one of the Warchant concerts. Past

Warchant concert artists have included TI (Hip-Hop), Ludacris (Hip-Hop), Gym Class Heroes

(Rock), Pitbull (Rap), Augustana (Rock), Zac Brown Band (Country), and Florida Georgia Line

(Country). For Homecoming 2016, the Warchant Concert featured Chance the Rapper.

Spear-It Night. Spear-It Night is an evening event featuring students who audition for a

talent show–type program and the Biggest Fan on Campus competition. The event highlights the

talents of numerous students performing the Alma Mater (school song), musical numbers, dance

routines, magic tricks, and comedic sets. The Biggest Fan on Campus competition includes a

video submitted by the student of songs or other talent in support of the Seminole Spirit. Judges

score each entry and winners are announced in categories such as Biggest Fan on Campus,

singing, dancing, and singing the Alma Mater. Thirty-two percent of the respondents indicated

they had attended a Spear-It Night.

Skit Night. Skit Night is an opportunity for students and organizations to coordinate,

direct, and perform skits they individually create based on the Homecoming theme. Students

showcase their creativity by designing their own scripts, props, and costumes for the performance. Skits are performed with student organizations paired together to earn points

throughout the week. These organizations sign up prior to the beginning of Homecoming and

work together throughout the fall semester. Over 75% of the respondents indicated they had not

attended a Skit Night.

Homecoming Parade. The Homecoming Parade, organized by the Student Alumni

Association, is held on Friday afternoon prior to the Homecoming football game. Classes are

61 cancelled for the afternoon and the campus and community gather for the parade that travels

from the Donald L Tucker Civic Center up College Avenue toward the Westcott building on

campus. Entries in the parade include student organizations, the Homecoming Chief and Princess

candidates, the Marching Chiefs, local youth dance and twirling groups, FSU alumni, Osceola

and Renegade, and the FSU Police Department. Student organizations paired together have the

opportunity to submit a parade float entry, which is judged by university administrators and

alumni. The floats are made in line with the Homecoming theme and are presented on behalf of

the sponsoring organizations. Almost 50% of the participants indicated they had attended the

Homecoming Parade at least once.

The Black Student Union. The Black Student Union (BSU) traditionally hosts events at

the BSU house or at the Oglesby Union during Homecoming week. Annual events include a step

show by National Pan Hellenic Council (NPHC) fraternity and sorority alumni, the BSU

Homecoming BBQ at the BSU House, and church and lunch on Sunday. Forty-four percent of

the respondents indicated they have participated in these events at least once.

Pow Wow. Pow Wow is held the night before the Homecoming football game at the

Donald L. Tucker Civic Center. The event features performances by numerous student

organizations, the Marching Chiefs, the Flying High Circus, the FSU Cheerleaders, and NPHC

fraternities and sororities. Other student organizations may audition to participate each year,

however the previously mentioned organizations are represented annually. The first half

culminates in the crowning of the FSU Homecoming Chief and Princess. The second half

traditionally features a comedian. Forty-one percent of the respondents indicated they had participated in Pow Wow.

62 Alumni Association Events. Students were also asked to indicate if they have attended the Alumni Center Homecoming events, which 19% indicated they had at least once.

Homecoming Alumni Association Events include the Alumni Happy Hour and the Homecoming

Awards Breakfast.

Table 4. Homecoming Participation

Every year Sometimes Once Never Pow Wow 12.37% 14.43% 14.43% 58.76% Spear-It Night 6.03% 9.48% 16.38% 68.10% Skit Night 3.45% 9.48% 11.21% 75.86% Homecoming Parade 13.79% 7.76% 26.72% 51.72% BSU Homecoming Events 8.62% 7.83% 26.72% 56.52% Warchant 7.80% 12.77% 16.22% 57.66% Alumni Association Events 2.59% 6.03% 10.34% 81.03%

Following the questions indicating how often students participated in sporting and

Homecoming events, participants were asked to share whether or not they felt connected to the student body and if the Homecoming events were inclusive. In the survey results, students were overwhelmingly positive about their experiences with FSU sporting events and Homecoming events. If students shared that they had not attended, many indicated they were first-year students and had not had the opportunity to participate to date. One student, a Latina woman who is a junior at FSU indicated, “Homecoming truly brings FSU together. I really love the FSU school spirit. The student body is excited and it unites us as one!” Another student, a Black woman who is a sophomore, shared, “Most of these events were free and open to all students. That’s such an important component for me. Warchant (concert) wasn’t free this year because it was a huge artist, but I understand why they had to charge.” A first-year student, who identifies as a Black

63 woman, indicated that Homecoming helped her find her way at FSU. She wrote, “I loved

Homecoming! Because you were able [to] learn so much about the university and these traditions bring all student identities together so I felt a part of the larger FSU community during these

events!” A senior, Black man described, “You can feel the spirit and energy at any of these

events. These events show the passion and love students have for FSU. I do not believe these

events were inclusive to one specific group of the student body. FSU tries to be inclusive to all

groups through all events.”

Although many students attended these events, others did not. If students had not

attended some of these events, they were asked to share why. Students who indicated they had

not participated in these events often identified time management, school deadlines, money, and jobs were all reasons for their inability to participate. A student who identifies as a Black woman

stated:

We have so many time demands between coursework, CARE, work, student

organizations, church, family, etc. I just try to make sure I keep up with it all, so adding

new events can be too much. I want to go, but I gotta take care of my academics.

Several students indicated they had so many events, activities, academic demands, and work they found it difficult to make time for events like Homecoming.

Other students shared they did not attend because they did not feel included or did not have a friend group willing to attend. A Black man indicated, “I feel like these events are geared to sororities and fraternities. If your friends don’t want to go, it’s overwhelming and I just choose to stay home.” As a student who was not involved in a fraternity or sorority, he did not want to navigate certain events. An Asian woman who identified as a senior shared:

64 Most of the time, my friends did not want to go because they did not really feel

“connected” to the event, and I did not feel as connected either and I preferred to not go

alone so I ended up not going to the events.

Further discussion about Homecoming will be presented in Chapter 6.

The survey results presented an array of other events and activities that students identify

as traditions at FSU. Students were asked to share their participation in Market Wednesday,

Convocation, Seminole Sensation Week, Community Service, Parents’ Weekend, Friday Nights

at the Union, General Body Meetings of student organizations, Career Fairs, Golden Tribe

Lecture Series, Dance Marathon, Relay for Life, and the Big Event.

Market Wednesday

Market Wednesday is held most Wednesdays when classes are in session at the Oglesby

Student Union with music from 12–1pm. Respondents reported Market Wednesday participation

with that over 94% having participated at least once, and 60% participated often or very often. A

Black man indicated that Market Wednesday was his favorite tradition. He stated, “It’s an

opportunity to meet up with friends and be surrounded by people who care about me. No need to plan, or text; I know my people will be there.” Another student who identified as a Hispanic

woman indicated, “Market Wednesday is for everyone. There’s music that speaks to me and my

sisters. There’s music that speaks to others. It’s a beautiful reflection of what inclusion looks

like.” However, a Hispanic man indicated, “Market Wednesday is not inclusive because our

White peers don’t feel like they’re allowed to participate. What’s that about?” So this asks the

question, do White students feel they cannot participate in Market Wednesday? Conversely, is

this the experience diverse students have with numerous traditions on campus where they may

not feel they feel they can participate?

65 Convocation

Convocation is held for all incoming students at the start of the Fall semester. Typically,

approximately 5,000 new students participate in this annual tradition. Of the survey participants,

65% indicated they have participated in Convocation at least once. Another activity held prior to

fall classes starting is Seminole Sensation Week. This week begins the Wednesday before classes begin and ends on Tuesday after classes begin. Activities include residence hall move-in,

karaoke, midnight pancakes, bowling, involvement fairs, novelties, and recreational sports. A

Latino man said, “Seminole Sensation is a big tradition. Lots of people come to it and they seem

happy, as if they have come home to FSU.” Over 60% of the respondents indicated they participated in Seminole Sensation Week at some point in their time at FSU.

Parents’ Weekend

Parents’ Weekend is held each fall in conjunction with a home football game and the fall circus show. The Oglesby Union hosts a dinner, brunch, and other activities. Across the university, academic departments host programs for students and their families. Over 80% of the student respondents indicated they had never participated in Parents’ Weekend events. One student shared, “I’d love my parents to be able to come. But hotels on football weekends cost

$300 a night. That’s more than my family can afford.” Another student commented, “I just have my parents come on a cheaper weekend to see what I do.”

Community Service

Students were asked to indicate how often they participate in community service. Eighty- three percent of the respondents indicated they have taken part in community service at least once since coming to FSU. Students shared experiences of volunteering in elementary schools to read to children and help them with homework. Other students said they help with Big

66 Brothers/Big Sisters working one-on-one with children in the community. A Black man shared

that he and his fraternity often play sports such as football and basketball with young boys in the

Tallahassee community. One Black woman shared her experiences of volunteering in

Tallahassee:

When I was a kid, I had college students come to my school and read to us and help with

homework. My mom was a single mom and worked several jobs so she didn’t have time

to help me. So my Bigs helped me with homework and if they hadn’t, I wouldn’t have

done it. It may be because of them that I came to college. Therefore, I volunteer in

schools because I want other kids to want to go to college. They gotta finish their

homework though.

Although the participants indicated that community service is an important tradition in the FSU

community, participation in Dance Marathon and Relay for Life—two philanthropic events at

FSU—was low and students indicated barriers to participation.

Dance Marathon

Several annual events were identified throughout the study as both community service

events and traditions. Dance Marathon, held in February annually, is an event to raise money for

the Children’s Miracle Network. Each year, students must raise a minimum of $300 each to participate in one of two 20-hour shifts held at the Civic Center. The perception among students

is the minimum is much higher because planners incentivize students to raise more money. This

could be a barrier for students to participate if they perceive the amount of fundraising to be out

of reach. Of the survey respondents in this study, less than 15% had ever participated in a Dance

Marathon. A Black woman commented:

67 Dance Marathon is for fraternities and sororities that can raise lots of money. When you

look at the pictures, it’s all White kids on the dance floor. You have to have social capital

to be able to raise the amount of money needed to participate.

Relay for Life

In addition to Dance Marathon, students mentioned Relay for Life and Big Event as

traditions at FSU. Relay for Life is also held in the spring semester and is a fundraiser for cancer

research, where participants who have raised money walk in teams throughout the night. Thirty-

three percent of the respondents indicated they had participated at least once.

Big Event

Big Event is an annual event with the purpose to “thank” the Tallahassee community by

students giving back to the community. Thirty-three percent of the respondents reported participating in Big Event at least once. A Black man shared that he had participated in Big

Event. He said, “I do Big Event every year. It’s a great way to meet new people and do

community service in the Tallahassee community.”

Table 5 indicates participation in campus traditions that were mentioned in the survey.

Students had the ability to indicate how often they participate and share information about participation in those events.

This section covered many of the activities and events that students identified as

traditions at Florida State University. In the next section, the Culturally Engaging Campus

Environments model will be discussed in the context of Florida State University.

68 Table 5. Florida State University Activities Participation

Never Once Sometimes Often Very Often Seminole Sensation Week 38.53% 31.19% 17.43% 7.34% 5.50% Convocation 34.26% 53.70% 2.78% 2.78% 6.48% Market Wednesday 5.50% 6.42% 29.36% 29.36% 29.36% Parents' Weekend 80.73% 7.34% 6.42% 1.83% 3.67% Community Service 17.43% 17.43% 26.61% 18.35% 20.18% Dance Marathon 85.19% 6.48% 2.78% 1.85% 3.70% Relay for Life 67.59% 8.33% 10.19% 6.48% 7.41% Big Event 66.97% 11.93% 9.17% 6.42% 5.50%

Culturally Engaging Campus Environments

The Culturally Engaging Campus Environments (CECE) model was the conceptual framework used for this study. This model guided questions on the student survey in eight of the nine areas of the model (the study did not include the proactive philosophies component of the model): cultural familiarity, culturally relevant knowledge, cultural community service, opportunities for meaningful cross-cultural engagement, collectivist cultural orientation, culturally validating environments, humanized education environments, and availability of holistic support. In the sections below, each component of the model will be discussed in the context of the data received from student participants in the survey.

Cultural Familiarity

Students were asked questions about participation in cultural programs at FSU.

Specifically, they were asked about participation in identity-based months such as Hispanic

Heritage Month, Black History Month, Pride Month, Asian American Month, and Women’s

History month. They were also asked to share if they had interacted with a faculty or staff member in the classroom or at an event with whom they share an identity. The CECE model discussed the importance of students interacting with faculty, staff, and peers who share an

69 identity or understand the students’ background or experiences (Museus, 2014). Forty-eight percent of the survey respondents indicated they had attended programs and events associated

with identity months at FSU. One student indicated they had a great experience attending an

identity month activity. The student, a Black woman said, “It was an outstanding experience. I

was given the chance to dissolve in my culture while getting to interact with others from the

same background as myself.” Another student, a Hispanic man added:

I love celebrating my culture during Hispanic Heritage Month because at a predominantly

White institution, it can be easy to forget where I came from. It can also be easy for many

people to misconstrue what the Latinx/Hispanic culture is, and so during this time we can

address any stereotypes people may hold. I also enjoy celebrating Pride month because I

am not out at home and so at FSU I can live authentically and be myself.

Students indicated these identity months helped them connect to their background and identities while at FSU and have the opportunity to meet others who share those identities.

Students were asked to share whether or not they had a faculty member who shares their identity and if they have interacted with faculty or staff who share their identity. According to the survey results, 57% of students indicated they had a faculty member who shared an identity with them. Students indicated some of their first courses during the Summer Bridge Program

(SBP) were with faculty who shared an identity with the student as well as advisors who were meeting with the students. SBP is an alternative admission program for first-generation college students who are disadvantaged by economic or education circumstances. This high school–to- college program is designed to help students transition to college life and build a foundation for academic success (CARE Web site).

70 Culturally Relevant Knowledge

According to Museus (2014), students who have the opportunity to cultivate their knowledge of their community of origin will have a more positive experience in college.

Students were asked to share their experiences attending a student organization meeting or event with which they shared an identity. They were also asked whether they had taken a course with content about their identity. Fifty-five percent of the survey respondents had attended an event of an organization in which they share an identity, 31% indicated they had attended an event featuring a speaker or program about their identity, and 43% indicated they had taken a class that aligns with one of their identities. When asked about the importance of these meetings, events, and classes, a Black man said, “It’s good to be with my people.” Another student, a Hispanic woman, indicated, “There are more people like me than I realized.” Another student shared:

I’ve seen Common, Marc Lamont Hill, Jennicet Gutierrez, Jose Antonio Vargas, and

more. It is important to support and learn from activists that are trying to improve our

communities and learn from what they are doing so as to bring it back to campus and

work better together.

When asked to share about a class that reflected the student’s identity, a Hispanic student explained:

Before ever taking some of my communication courses, I had never had my culture

addressed in a class or had a teacher/professor/instructor of my same background. I am

taking Hispanic Marketing Communication and I’m experiencing this new feeling of

having coursework that relates to my heritage and it’s awesome!

71 Another student, a Black man, noted the importance of coursework that teaches about

their identity: “It means a lot to be in this class and know there is a class that can teach me about

my personal identity. I wish there were more classes like that.”

Cultural Community Service

Cultural community service allows students the opportunity to spread awareness about

issues within a respective community, engage in community activism, and experience service-

learning within their identities. Students were asked to share their experience doing community

service within communities with whom they share an identity. Of the respondents, 83% indicated

they had done community service both in the Tallahassee community and other communities for

individuals with whom they share an identity. Community service activities shared by participants included reading and helping with homework in school, participating in sports with

children, working at homeless shelters, and cleaning up within the community. When asked

about Tallahassee specifically, one student who identified as a Black woman said, “I volunteer at

Grace Mission tutoring a little boy in 2nd grade. This is the highlight of my week. I love being able to make a difference in youth’s lives.” A White man said, “I served children at a homeless shelter. It was a very special and sentimental experience because I was able to be there for people who needed people like I needed people in the past.” When asked about other communities, a

Black woman shared:

Yes, actually I just left New Orleans with NCNW (National Council of Negro Woman)

doing volunteer work. The first day being there we helped out at The Mission in the

morning and played with the children at the Boys and Girls Club that evening. The

following day we spent the entire time building up three houses for Habitat 4 Humanity.

This experience meant everything to me. The thought of a city enduring pain that

72 happened years ago and me being allowed to give to add a piece of hope into the puzzle

was amazing and I would do it again and again.

A Hispanic man told a story about using his ability to translate:

I volunteered with Migrant Farm Workers Association. With them, I volunteered as a

translator in order to make sure they received proper medical attention. It meant a lot to

me because many of them were very old and lifting heavy objects. My grandparents have

many health issues, but still go to work every day. They require our assistance when they

go to the doctor because they don’t speak English. So to help the migrant farm workers

made me feel like I was helping my grandparents in the long run.

These students’ stories explained the importance of cultural community service and serving

individuals with whom they share identities.

Opportunities for Meaningful Cross-Cultural Engagement

Students were asked to share experiences when they interacted with students, faculty, or

staff who identify differently than they do. They were also asked to describe experiences participating in a program, activity, or meeting with individuals who identify differently than they do. Of the student participant respondents, 90% indicated they have interacted with students, faculty, or staff who identify differently than they do. Specifically, students wrote about interactions across campus at the Oglesby Union, in class, on Landis Green, in residence halls, in dining halls, on the intramural fields, in the gym, and on the bus. A Latina woman shared:

I have participated in many different organizations with a diverse group of students. For

example, I am a captain for Dance Marathon and our leadership team consists of a

diverse group of leaders who are passionate about the same movement. I am also part of

the Advance Party and will be running for Union Board this Spring semester. The

73 Advance Party also consists of students who identify differently from me. Lecture halls,

Strozier Library, the Leach, and Oglesby Union are all places that I am able to

communicate and interact with a diverse group of students.

When asked about experiences attending a program or activity sponsored by a group with

a different identity, 47% of the student respondents indicated that had attended a program or

activity hosted by a group who identifies different than they do and 48% of the respondents

indicated they have attended a meeting hosted by an organization or group with an identity they

do not share. One student, a White man said, “I am currently not affiliated with any religion,

however I attended the Catholic Student Association meeting last fall. I attended because a friend

invited me and I respect all religions and identities.” Although the CECE model suggested that

cross-cultural engagement is important, many student respondents could not identify many programs or activities they had attended where this was the focus.

Collectivist Cultural Orientation

The collectivist cultural orientation is the opportunity for campus environments to promote students working together rather than individually and competitively. Of the student

respondents, 77% reported that they have had the opportunity to collaborate with students who

identify different than them in the classroom. One student shared, “I’m Latina at a PWI, so most

of the people I interact with on a daily basis are of a different identity than me.” Another student

shared, “Working together makes learning more interesting and fun. I am all for more group

work so we can learn from one another.” Another student, a Black woman, shared the

importance of the Student Government Association (SGA) agencies to work together. The

agencies are identity-based organizations within SGA and include the Asian American Student

Union, Black Student Union, Hispanic Latino Student Union, Pride Student Union, Veteran

74 Student Union, and Women Student Union. She shared, “It’s important for the agencies to work

together. As a whole, we represent a much larger population than when we work individually.”

Culturally Validating Environments

Validating students’ cultural knowledge, experiences, and identities is an important

component of higher education (Museus & Yi, 2015). Of the student respondents, 50% indicated

they feel that their culture has been validated while at FSU. When asked specifically about where

their culture has been validated, a Latina woman, “CARE and Southern Scholarship Foundation.

Both of these organizations acknowledge and accept difference. Diversity is not some ‘fulfill the

quota’ sort of deal here. I feel we are all respected and loved/cared for from both of these

organizations.” Another student explained, “We have a tradition at the Global Café because it is

the cultural club of that week that is presenting their native homes food.” Other students shared

that their experiences during the identity months, student organization involvement, and Market

Wednesday also validated their cultural identity.

Humanized Educational Environments

The CECE model suggested that students who encounter a campus environment that is

caring and supportive will succeed in higher education. For the purposes of this study, students

were asked if they have encountered people at FSU who care about them and how that care was

exhibited. A multiracial man shared that he felt cared about “through staff, faculty, students, etc.

at FSU. I feel so loved through organizations, friends, and mentors, and very much accepted as a

whole.” A Latina woman shared, “Yes, I came through CARE and I have met many people who

cared about me. I had advisors, success coaches and faculty e-mail me, help me resolve problems, and guide me in the right direction when college gets hectic.” A Black male, senior

reflected on his experience:

75 Everywhere I go on campus I feel like the faculty and staff care about me. I strongly

believe that this university aims to foster the growth and development in students. FSU

does a great job of presenting opportunities to students who want to take care of them.

Through the assistance of the staff at the Honors, Scholars, and Fellows House, CARE,

and International Programs, I have been warranted many rich and invaluable experiences.

The students were also asked how often they were able to create meaningful relationships with students, faculty, and staff at FSU. Of the respondents to the survey, 60% felt they were able to create meaningful relationships often or very often on campus. A Black man shared:

I have a lot of support from student leaders as well from faculty. When I added

Leadershape last summer I enjoyed that experience and I had support from everyone who

attended because we all had one goal. I created new meaningful relationships across

campus and I know I can turn to these people for support.

Availability of Holistic Support

The CECE model defined holistic support as the extent to which students have access to at least one faculty or staff member who supports them. According to the survey data, 98% of the respondents indicated they felt they received the support needed to success at FSU. One student indicated the support they receive through the CARE staff has helped them succeed. A Black man stated:

The CARE program served as a massive support system through my transition from high

school to college. It was difficult coming in as a first-generation student, and it was an

incredible experience with supportive staff and students who helped me feel like I

belonged and was meant to be here.

A final statement about the support of FSU from a Hispanic woman:

76 I can always count on the CARE Department to have my back no matter what. I have put

in a lot of work here, from being a lab volunteer to work study to ambassador to delegate

guide and work study again. I am a member of many of their programs and so I have

made multiple connections with CARE students, faculty, and staff. We all have one

common goal—we want to see students, especially underrepresented, but especially first-

generation college students succeed. Not because we are better but because we want to

level the playing field that is the education system in America.

This student talks about the holistic support she received from CARE and FSU as she

transitioned as a diverse student and first-generation college student.

A Latino man shared a success story, “I was on academic probation for my fall semester,

the teachers and staff encouraged me to work hard and devote time to do better. I made the

Dean’s List that fall.” Students overwhelmingly felt that FSU cares about them and there is

holistic support for their development.

This chapter included the findings of the survey data for the study. Students were given

the opportunity to define the traditions of Florida State University, share what traditions they participate in, tell stories about their experience participating in traditions, and trade information about FSU within the framework of the Culturally Engaging Campus Environment (CECE) model. Further discussion will be shared in Chapter 6. The next chapter, Chapter 5, presents the data collected through the individual interviews.

77 CHAPTER 5

INTERVIEW FINDINGS

The goal of the interviews was to learn about student participants’ experiences with traditions at Florida State University. The questions particularly focused on diverse students defining the traditions at Florida State University, which traditions they participate in, and the experience they have had participating in the traditions. Students were also asked to discuss inclusive and non-inclusive traditions. The interviews specifically addressed the following research questions:

• What traditions do diverse students participate in at Florida State University?

• What are the experiences of diverse Florida State University students who engage in

campus traditions?

In presenting the data from the 10 participants’ interviews, I present direct quotations, using the students’ voices out of respect for the stories, reflections, and information shared with me during the interviews.

Student Identity Characteristics

Below is descriptive information about the 10 participants who were interviewed.

Pseudonyms were chosen by each participant to provide anonymity throughout the data. Some student involvement components and hometowns were not shared to preserve anonymity. The 10 individual interview student participants were selected from the students who responded to the survey and volunteered to participate in the interview through the survey link. Student participants were purposefully selected based on demographic information (i.e., race, gender, student organization participation) submitted through the student survey. These student demographics were captured to select a diverse group of students to interview to gather as much

78 broad data as possible. To understand the background of the student participants, each were

asked to give a brief introduction of who they are and their history.

Table 6. Interviewee Characteristics

Name Year Hometown Race Involvement Ariana Senior Havana, FL Black or African Black Student Union American CJ Junior Fort Lauderdale, FL Black Haitian Club National Pan Hellenic Fraternity Black Student Union Erica Sophomore Miramar, FL Black Honors College Student Government Gisselle Junior Miami, FL Hispanic/Latina Queer & Trans People of Color Pride Student Union Hispanic/Latino Student Union Women Student Union Jahmoka Freshman Clearwater, FL White Unconquered Scholars Program Care Ambassador Seminole Christian Life James Senior Miami, FL African American Orientation Leader CARE Black Student Union Jordan Junior Pampano Beach, FL Black Student Government Freshman Leadership Institute Student Alumni Association Journey Freshman Out of State Hispanic Marching Chiefs Southern Scholarship Foundation Mary Sophomore Miami, FL Hispanic Dance Marathon Student Government Union Board Student Political Party

Vanessa Junior Palm Beach County, Black LeaderShape FL Women Student Union NAACP Alternative Breaks

79 Ariana. Ariana was a senior from Havana, Florida (FL), who identified as Black or

African American and female. She was involved in the Black Student Union. Ariana participated

in the Upward Bound Program in high school through the Center for Academic Retention and

Enhancement (CARE). The Upward Bound Program has operated since 1989 and is designed to

assist high school students in preparing for college admission, retention, and graduation.

Through the Upward Bound Program, Ariana learned a lot about FSU and the campus culture.

When applying for college, FSU was Ariana’s first choice because of her participation in the

Upward Bound Program and the opportunities presented through the CARE program. Ariana

contends that the CARE program helped her transition from high school to college by allowing

her to move on campus during the summer, having a mentor assigned to her, and having one-on-

one interactions with faculty, staff, and tutors.

CJ. CJ was a junior from Fort Lauderdale, FL, who moved to the United States from

Haiti when he was seven years old. CJ identified as a Black man and was involved in the Haitian

Club, a National Pan Hellenic Fraternity, and the Black Student Union. CJ and his two younger brothers were raised by their mother in a single-parent household. CJ came to FSU through the

CARE program in Fall 2014 with the goal of becoming a doctor. Although FSU was not his first

choice because he thought he wanted to go to school closer to home, CJ found FSU to be

welcoming and inviting with a family feel. As a first-generation college student, CJ had no idea

what to expect in college. He did not know what he would need throughout his time in college,

so his mother threw everything in the car because he might have needed it at FSU. CJ found a

community at FSU through his passion for service and his faith and felt that his connection with

the CARE program helped him adjust quickly to FSU.

80 Erica. Erica was a sophomore originally from Miami, FL. Erica identified as a Black woman and was involved in the Honors College and Student Government. When she was seven,

Erica’s family moved to Miramar, FL, in Broward County. Erica’s mother came to Miami from

Haiti before Erica was born. However, her mother got a better job and moved to Broward

County. Erica indicated that this move gave her family a sense of “making it” and doing better financially. Erica grew up in a single-parent household and had a sister at home in middle school.

Erica indicated that she worked hard to make sure her younger sister could see her succeed in college and to create the path for her. Erica came to FSU primarily due to CARE. Her mother wanted her to stay close to home and perhaps attend the University of South Florida, however

Erica knew the opportunities for her at FSU would be greater.

Gisselle. Gisselle was a junior from Miami, FL. Gisselle identified as a Hispanic/Latina woman and was a first-generation college student. Gisselle’s parents immigrated to the United

States from Columbia before she was born. Gisselle came from a low socioeconomic background and had a sister at FSU and a younger brother planning to attend the following summer. Gisselle liked to think that she started a family tradition of coming to FSU. She was confident that CARE opened the door for her to attend college because she would not have been able to afford it otherwise. Gisselle considered herself to be very involved on campus as a member of Pride

Student Union, Queer and Trans People of Color, Hispanic/Latino Student Union, and the

Women Student Union. She was also actively involved in CARE having served in positions as a work-study student, ambassador, delegate, guide, and volunteer.

Jahmoka. Jahmoka was born in Clearwater, FL, and identified as a White male. When he was very young, his birthmother was unable to take care of him. Therefore, Jahmoka moved to

Tallahassee, FL, where his grandmother raised him and his brothers. However, while he was still

81 young, Jahmoka’s grandmother passed away and he and his brothers were adopted by his aunt

and uncle. Johmoka came to FSU through the Unconquered Scholars program, which is a part of

the CARE program. The Unconquered Scholars program provides support services for students

who experienced foster care, relative care, homelessness, or wards of the state status. Jahmoka

was the first in his family to attend a university and found a sense of family at FSU through the

CARE program. Jahmoka described FSU as the family he had not had in many years. Jahmoka

hoped to become a CARE ambassador and was a member of Seminole Christian Life.

James. James identified as an African American male whose family was from the islands

of the Bahamas. He grew up in Miami and lived there his entire life before coming to FSU.

James did not plan to apply to college while in high school. However, one of his counselors

encouraged James to apply because he had good grades and she saw potential in him. James was

the first in his family to attend college, therefore he did not know much about the process or

where to get started. He knew he wanted to stay in Florida but other than that was open to most

schools. When James learned about CARE, he decided he could see himself in the program and

that CARE would be a good fit for him. James could not believe the resources available to

CARE students and as he learned more about the program decided it was a great fit both

financially and personally. James attributed much of his success at FSU to CARE and New

Student and Family Programs. James had such a great experience with orientation that he

decided to become an Orientation Leader to help other students transition to FSU as well as he

had.

Jordan. Jordan identified as a Black male from Pompano Beach, FL. Jordan came to

FSU to be part of CARE and found his niche in numerous organizations on campus. Jordan has been involved in Student Government with the Freshman Leadership Institute and as a Student

82 Senator, the Student Alumni Association, Garnet and Gold Key, and Conduct Board. Jordan

visited several colleges before deciding on FSU. When he visited FSU, Jordan felt comfortable

and at home. He found students to be helpful and friendly and in tune with one another. Jordan

noted that his tour guide talked about students from many demographics and when he asked

questions about how he might fit in at FSU, the tour guide immediately helped him connect to

many organizations he could join at FSU. Jordan could see himself at FSU and this, combined

with CARE, made FSU the perfect fit.

Journey. Journey identified as a Hispanic female and is an out-of-state student. Her

mother was Puerto Rican and her father was Moroccan. Journey was raised in a single-parent

household and she did not have any siblings. Journey always valued education and pursued a

college education on her own; it was not something her mom or other family members expected

of her. Journey wanted to come to FSU to participate in the Marching Chiefs and the music program. Journey was preparing to do whatever she needed to do to come to FSU, however when

she was accepted into the CARE program, her dream became a reality. Journey was also

admitted to a living, learning community, which supports students lacking financial resources to

attend college.

Mary. Mary was a first-year student who identified as a Hispanic female from Miami,

FL. Mary’s family heritage was Venezuelan, however she shared that she was not raised with

Venezuelan values. Rather, she was raised in what she described as the Miami melting pot.

Mary’s parents were divorced, therefore throughout her life she had many people involved in raising her, including family and friends. She referred to many important people in her life as

“Cuban Cousins.” Mary’s sister was a senior at FSU, but when considering college, FSU was not her first choice. However, she stayed with her sister over her senior year spring break and fell in

83 love with the campus. She went to Strozier Library, the Oglesby Student Union, and other

locations around campus. She quickly learned that FSU felt like home and she could see herself

succeeding at FSU. Mary found involvement opportunities throughout FSU in her first year. She

was involved with Dance Marathon, the Student Government Association, Union Board, and a

student political party.

Vanessa. Vanessa identified as a Black woman from Palm Beach County, FL. Vanessa’s parents were immigrants from Haiti and came to the United States in search of a better life.

Vanessa hopes to go into medicine, and that goal has been instilled in her from a young age—her

mom was a nurse. FSU was Vanessa’s #1 school coming out of high school. When she came to

visit, Vanessa remembered thinking “this is definitely where I want to go to undergrad.” She was

studying psychology on the pre-med track. Melissa participated in LeaderShape as a freshman

and found her passion in the Women Student Union and NAACP. She also participated in the

Florida State Alternative Breaks program for two years. Melissa hoped to eventually apply to

FSU’s Medical School.

Once the participants shared their story and information about their personal history,

students were asked the interview questions, which focused on the research questions about the

traditions they have participated in and their experience while participating in the campus

traditions. Broadly, the students shared that they participate in Convocation, football games,

Homecoming, Market Wednesday, senior traditions, other cultural traditions, and 21st birthdays at Westcott Fountain. To capture data about the students’ experiences when participating in traditions, they were asked questions about the inclusivity of the traditions, whether or not the traditions unify the student body, whether they have experienced the traditions dividing the student body, and what their favorite traditions are on campus.

84 Participation in Campus Traditions

The interview participants in this study provided a wide range of traditions they each participate in at Florida State University. When asked to define the traditions at Florida State

University, most students indicated they participated in some specific traditions, however each

indicated that they learned about some of the traditions through Orientation and upper-class

students. James believed that his time at Orientation exposed him to many staff and students who

were welcoming and knew a lot about FSU and the traditions. During his Orientation, he felt that

staff helped him integrate into FSU. Therefore, he decided to become an orientation leader to

help incoming students learn more about the FSU traditions. He stated:

The Orientation staff was so nice and helpful when I entered into FSU and helped me

learn about the traditions. When I got here, I did not know much about the traditions, but

I met people I could participate in the traditions with and learn more about FSU. Once I

started to participate in more traditions, that’s when I really started to hone in on

traditions and learn more about things on a bigger scale at FSU. Participation in these

traditions really instilled in me the excitement of being happy to be at FSU.

Mary and Jordan also thought that orientation staff helped educate new students about the

traditions at FSU. Each student remembered participating in a traditions presentation during

orientation, which shared traditions such as the kissing bench, the Westcott Fountain, the spirit

drum, athletics, and Uphold the Garnet and Gold. Erica indicated that she came to FSU to earn a

degree and pave the way for her future career. However, through Orientation, she learned about

the traditions of FSU and that there was so much more to being a Nole. She learned that Noles

take care of one another, are kind to one another, and have overall appreciation of activities

85 across campus. Erica also indicated that orientation was the first time she sang the FSU fight song and learned about Uphold the Garnet and Gold, two traditions she cherishes.

The students shared the traditions they have participated in while a student at FSU including Convocation, football, Homecoming, Market Wednesday, senior traditions, other cultural traditions, and Westcott Fountain. The data collected about traditions are presented in alphabetical order in the next section.

Convocation

Convocation is held each Fall term for entering students at Florida State University.

During this ceremony, new students, primarily freshman, are introduced as new Seminoles and taught the Seminole Creed, Uphold the Garnet and Gold, the FSU Fight Song, and the Hymn to the Garnet and the Gold. CJ indicated that Convocation was vital to his integrating into the FSU community. He stated, “Convocation introduces underclassman to the idea that FSU is unconquered and is a living legacy. And now I am part of it, by me being here, I’m part of a great legacy. I am part of a greater purpose.” Jordan shared that Convocation was an opportunity to put the entire entering class together in one room, to show new students they are in the journey together and they are unified as one class.

Football

Although not all of the students in this study attended football games or participated in football-related traditions, each indicated football is an important tradition at FSU. With over

84,000 seats in Doak Campbell Stadium, football games are an opportunity for students, faculty, staff, alumni, and community members to support FSU. There are not enough seats for all students to attend, but the participants indicated many students take in at least one game.

86 The students not only talked about attending the football games but they also discussed

the traditions surrounding football games such as Osceola and Renegade planting the spear at the beginning of the game. The students talked about the atmosphere at the beginning of the game and the anticipation of Osceola planting the spear with the entire crowd making the same sound effect as the spear is planted. Jordan indicated that the first time he saw this tradition, the “hair on the back of my neck stood up and I felt a sense of pride as the football team took the field.”

As a member of the Marching Chiefs (the FSU Marching Band), Journey discussed the

feeling she gets at the football games when the band enters the field and fans roar with

excitement. She stated, “When the band plays the fight song or the Warchant, the entire crowd

gets into it and the stadium rocks! There’s nothing like Doak on a Saturday night!”

Homecoming

Homecoming is an annual event at FSU. Every individual interview participant shared

their experiences with FSU Homecoming, therefore there is extensive data in this section. Each

year, a football game is designated as the Homecoming game and alumni and students plan annual Homecoming events during the week. Examples of Homecoming Week events include the Warchant concert, Pow Wow (pep rally and comedian), Spear-It Night (Spirit event), Skit

Night, awards ceremonies, National Pan Hellenic (NPHC) step shows, the parade, and alumni gatherings. For the purpose of this study, I primarily focused on the student-related events. Erica stated that she enjoys Homecoming because, “there are activities and events that I enjoy. I like to see the different organizations come out and participate. We often just focus on the larger organizations, but Homecoming gives everyone an opportunity to participate.” Gisselle added:

During Homecoming, you are teamed up with different organizations that are not like

yours if you’re going to participate. So, that gets you to know people outside your circle.

87 You obviously have to come together to put on skit night or build a float. I think that

brings people together.

James enjoys the different Homecoming events as they shed light on the people who

came before the current student population and allows students to interact with alumni.

The two largest events during homecoming are the Warchant Concert and Pow Wow.

The Warchant Concert is traditionally a concert held sometime during the week prior to the

football game. Previous artists have included TI, Ludacris, Gym Class Heros, Pitbull, Augustana,

Zac Brown Band, and Florida Georgia Line. For Homecoming 2016, the Warchant Concert

featured Chance the Rapper. Pow Wow artists have included Amy Schumer, Kenan Thompson,

Nick Offerman, Kathy Griffin, Stephen Colbert, to name a few. Pow Wow has been a tradition at

FSU since 1965. In previous years, Pow Wow featured musical artists.

Although the artists for the Warchant Concert and Pow Wow have been diverse throughout the years, Vanessa indicated that students often say the artists are on a rotation to appeal to different demographics. Vanessa explained, “Students call it Black year, White year.

Black year is Urban or Hip Hop and White year is Country.” Mary indicated that the

Homecoming planning committee tries to appeal to all students through a balance of the events.

She shared, “Last year we had the Zac Brown Band and this year we had Chance the Rapper. It works well because students are able to see different types of artists.” However, Vanessa shared that students anticipate in advance that if there was an artist that appealed to them this year, the next year will be a different type of artist. She reflected:

A few of my friends were like—I’m a junior, so they counted this year (2016) as their

senior year Homecoming because they know they will probably not participate in

88 Homecoming next year or it won’t be as fun for them because it’s “White year” next

year.

Pow Wow starts out with a pep rally which is followed by a comedian performance.

Ariana shared that Pow Wow is her favorite tradition at FSU because “there’s a lot of different things that go on and a lot of different organizations participate.” According to Journey, “Pow

Wow includes performances by the Marching Chiefs, the Circus, Golden Girls, NPHC organizations, dance groups, etc.” Journey concluded, “the night is all about spirit and FSU!”

Market Wednesday

The data collected in the survey then in the individual interviews reiterated the importance of Market Wednesday among the student participants in the study. Market

Wednesday is held on Wednesdays throughout the academic year at FSU at the Oglesby Union.

In the courtyard of the Union, vendors set up on one side and a DJ and student organization tables are set up on the other side. According to CJ, Market Wednesday is a “platform that allows people to come together. It is one area, one spot where the diverse student population is represented. It’s tradition!” Jahmoka stated, “Market Wednesday encourages a sense of freedom of diverse cultures and a sense to bring everyone together as one family.” Mary shared information about the event and what occurs at Market Wednesday:

My sister is in a multicultural sorority and they participate each Wednesday, and I go

watch them. The fraternities and sororities stroll; some people call it dancing, but it is

strolling. They stroll to their music; each group has certain songs they stroll to. They

practice the week leading up to Market Wednesday so everyone knows the music. It’s

tradition here at Florida State, the Market Wednesday, where the sororities and

fraternities can all come together, they can celebrate their cultures, their history.

89 Vanessa concluded, “Market Wednesday is one of the traditions celebrated most often.

Every Wednesday, we are out there, anyone can participate.”

Senior Traditions

Although the participants of this study were freshman, sophomores, juniors, and one graduating senior, many shared the importance of senior traditions at FSU. As he looked forward to the FSU Ring Ceremony, Jahmoka smiled and stated:

The Ring Tradition. Dipping the ring into the fountain (Westcott) at 18:51 (FSU was

founded in 1851, therefore, the ring dip occurs at 18:51 or 6:51pm). Because I know that

when I do that, it would mean that I broke a ceiling, I turned everyone’s misinformation

and miscalculations or thoughts backwards. I kind of proved everybody wrong. Where I

came from, we weren’t really meant to do anything with our lives. And so, the fact that

I’m dipping my Florida State Seminole class ring in the fountain is like that’s

symbolizing complete and total achievement. And so that’s the tradition that I look

forward to the most.

Ariana looks forward to the relationships she will have built by her senior year with faculty, staff, and fellow students. She indicated that by the time she graduates, she will look forward to celebrating all she has accomplished at FSU and be known by name by faculty and staff. When thinking about senior traditions, Ariana shared:

Being able to dip your ring in the fountain, your FSU class ring! Wow! Senior toast, with

the President. And by being more involved with the faculty throughout the semesters. I

look forward to the brunches, recognition ceremonies, and award ceremonies for all I

have achieved at FSU.

90 CJ shared his experience watching seniors and looking forward to several activities

around graduation weekend. Specifically, CJ has observed his fellow fraternity brothers participate in “V-rak-ke-ce-tv,” which is FSU’s Cultural Graduation. V-rak-ke-ce-tv, which is

the Seminole Creek phrase meaning “to honor,” is a ceremony where FSU seeks to honor

students’ accomplishments through their journey, honor their families and friends for their

continued support, and honor what it truly means to be a Seminole. At the ceremony, students

choose a family member, friend, mentor, or faculty member to place a stole over the students’

shoulders that they will then wear to graduation. CJ also indicated that a tradition among

National Pan Hellenic (NPHC) fraternities and sororities is for the group to gather after

graduation and step or stroll with the graduates. This time is a celebration of the

accomplishments of the graduation and the brotherhood or sisterhood that supported the

graduate.

Other Cultural Traditions

An important component to traditions at FSU for the participants were traditions within

other cultural groups on campus. Each participant mentioned traditions among these subgroups prior to the researcher asking questions about cultural traditions. Ariana mentioned the

importance of the Black Student Union (BSU) and the number of students involved in the BSU.

A tradition among the BSU is the celebration of Black History Month. During the month, there

are numerous programs and services offered for students. Another tradition within BSU is the

BSU pageant, which is an annual event where students fundraise throughout the week and then prepare for a pageant. Ariana explained:

The BSU pageant… and all other Greek pageants among the fraternities and sororities

within the Divine Nine (NPHC fraternities and sororities). Pageants are a huge tradition,

91 actually, among the—I would say minority population. And Black Student Union is a

huge part of that tradition.

CJ shared the importance of the Haitian Club Week, where students, faculty, staff, and community members celebrate Haitian culture. CJ indicated that “people from out of town come to campus and convene with students and meet together for fun, festivities, and to make positive change for Haiti.” Erica explained that that identity-based organizations such as the Asian

American Student Union, Black Student Union, Hispanic Latino Student Union, Pride Student

Union, Veteran Student Union, and Women Student Union provide a home for students and all have their own traditions. These traditions “provide a sense of belonging and community for those specifically in those groups.” James has been involved in several groups that have their own traditions. He shared:

These traditions were started by members for different reasons, and with them being

founded, their founders wanted to start traditions or start different things that help each

organization remember why they are here, and remember the better they are doing for

their members and FSU.

Mary indicated that other culture traditions are important as FSU continues to diversify the student body. She stated:

FSU is becoming more diverse every year. I am a first-year student, but I have been

coming to FSU for the past three years since my sister got here. I feel that subgroups need

to have their own traditions because not all traditions are inclusive of everyone. Students

are going to choose to participate in different events and it’s important they feel welcome

at traditions, whether they be the big campus ones or subculture traditions.

92 Overall, each participant indicated that traditions within groups are important so students

feel a part of something at FSU. Jordan summed it up by saying, “Traditions mean something

different to each individual, so as long as students find traditions to participate in, those

traditions are FSU traditions!”

Westcott Fountain

Ariana, CJ, Erica, James, Jordan, and Mary all talked about the Westcott Fountain and

getting thrown in on students’ 21st birthday. Jordan stated:

The tradition I celebrate most is the fountain, throwing friends in the fountain on their

21st birthday. This is one of the most unique traditions we have. I think that a lot of

students really enjoy it. Everyone wants to be thrown in by their friends. It’s something

everyone can participate in. I love getting invited to participate in friends’ milestones and

throwing them in the fountain.

Mary shared that her experience to date has been a family affair. Although it wasn’t her

21st birthday, she was able to participate in throwing her sister in the fountain on her birthday.

She shared, “I was able to be there for my sister’s 21st birthday Westcott Fountain tradition. That

was really special.” CJ was recently thrown in on his 20th birthday because his friends said close enough! He shared, “So, I got thrown in. But it was... cool, it’s cool because it’s something so elegant and untouchable, but students can have fun with something that is usually not tangible.”

Experiences of Students Participating in Traditions

Throughout the interviews, participants were not only able to share the activities they saw as traditions at FSU, they also shared some of their experiences participating in the traditions. CJ shared that FSU’s spirit of “Unconquered” made him want to come to FSU and motivated him to do well in his coursework and overall at FSU. He stated:

93 When I think of the tradition of Unconquered, I think that is what caught my spirit to

come to FSU. It was, like, man, I’m going to be a part of a school that’s unconquered. At

the time, we were the national champions and everything. It was just, like, wow. I want to

be part of that. I want to create a legacy.

When thinking about participating in traditions, Ariana shared:

They’re fun and I think it helps to see all the different students that go to FSU and see

them participating in something that they all think is fun and helps them be more in tune

with FSU as a university.

James reflected that he has participated in many traditions at FSU and believed they have helped him connect to FSU. He stated:

Well, I know for a fact that traditions bring each and every community together, just

because of what it represents. We all are Seminoles, so at the end of the day even if we

don’t like it at first, over time it gets kinda ingrained in us, like hey, okay. Well, I didn’t

like it the first year, let me try it the second year. So, over time, it’s like okay, I like the

tradition. And then once you say I like the tradition, you start seeing other people that like

the tradition. That’s where that fellowship and then bringing everyone together comes in.

It definitely helps out with the student body.

Vanessa participated in as much as she could as her time was very limited at FSU. She shared:

Because I like to enjoy my time here at Florida State. I’m not here for very long; four

years fly by very fast, and I would like to immerse myself in everything that Florida State

has to offer. We should enjoy our time at FSU and celebrate one another, learn from one

another and participate in the traditions.

94 Journey shared that she joined the Marching Chiefs because she loved playing in the band

and traveling. As a child, she did not have many opportunities to travel. She explained:

I never really got to travel as a kid, and with the Marching Chiefs and Seminole Sound,

I’ve been able to travel to lots of places and share the FSU spirit with others. Playing the

Warchant, the FSU Fight Song, the Hymn to the Garnet and the Gold; it brings chills to

those who hear it and it’s awesome!

Traditions have provided many opportunities for the student participants to meet new people and enjoy new experiences. When asked if students participate in traditions alone or with

groups of friends, the responses were mixed. Mary reflected that she goes alone and with groups

of friends. She said:

At first (attending traditions), it was individually, because I was trying to find my niche,

and trying to find people who would be interested in the same things. Not all my friends

are involved, and not all my friends want to do the things I want to do. And so, I think at

first, I was very—it was a very individual thing, until I found those people who wanted to

be a part of the same things I wanted to do. Who wanted to be involved in the traditions,

who wanted to go to football games, or tailgate, or go to Homecoming. So, it just depends

on what it is.

Ariana shared that she maintained relationships with the friends she came into the CARE program and Southern Scholarship Foundation because they have similar backgrounds. “This

group has similar backgrounds and experiences. I don’t feel pressured to go to things I’m not

comfortable with.” On the other hand, Gisselle shared that she has met people by participating in

traditions and as a result there was a core group of people with whom she attended traditions.

She indicated:

95 I definitely go with a group of friends. We talk about it beforehand, and then meet up.

Then at the event we get to all see each other and it’s a great time. Then after, oh, talk

about how that was so awesome! Can’t wait to see you next year, or something like that.

These experiences have helped Gisselle make new friends and have a network to share

the traditions with while on campus.

Erica talked about her first week on campus at FSU prior to the fall semester. During

Seminole Sensation Week (the week before classes start after the residence halls open), Erica

ventured out late at night and ended up at the Askew Student Life Building (SLC) where a free pancake event was being hosted by the Interfaith Council. She shared:

Every year, during Seminole Sensation Week, a group hosts a pancake event at the SLC

for new students. They just hand out free pancakes. People are dancing, singing,

laughing, and eating pancakes. There are a ton of people there having fun and meeting

people. This was one of my first traditions at FSU. I feel a lot of people have made close

friendships through that event. I now make sure to go out every year since it is one of my

first great memories my first year and make sure new students are having a great time.

These traditions often bring students together and help them connect to FSU. However,

not all traditions are seen as inclusive by the diverse student population.

Dance Marathon is an event held at FSU each spring. Students raise money for the

Children’s Miracle Network and are able to participate in Dance Marathon if they raise a certain

amount. FSU holds two 20-hour shifts in the Tucker Civic Center. Erica shared:

It seems that the people involved in Dance Marathon have money. So if, for example,

NPHC and MGC wanted to make a significant contribution to Dance Marathon, they

don’t have hundreds of members to contribute to these organizations or to a philanthropy.

96 Mary offered a different perspective. She was actively involved in Dance Marathon and

at the time of the interview served as a recruitment captain. She shared:

This year we’ve expanded, and we’ve demonstrated that it’s not only Greek; you don’t

have to be Greek to participate and raise funds. And so, we have all these different teams

from our identity-based organizations, and different service organizations, the Marching

Chiefs—we have such a broad expansion.

Erica continued:

Dance Marathon is the largest student-run philanthropy on campus. It’s very interesting

to me because although I’m not against what they do, it’s a great thing, they’re raising

money for research for children. But it does not feel inclusive of the student body.

Although the data show not every tradition is inclusive to the student body, the participants shared that there are events that are inclusive of the study body, where everyone

feels welcome.

Erica shared that football games are open to everyone. She stated:

Certain traditions are inclusive of what they are, right? So, attending football games. No

one’s going to tell you nowadays that you can’t attend a football game. No one is going

to tell you can’t participate in dance marathon. No one is going to tell you you’re not

wanted to participate in these traditions. But sometimes it’s evident.

These experiences have shaped the participants’ experiences at FSU. Mary described her

overall experience of campus traditions and why she chose to engage in traditions. She stated:

I think my favorite traditions have to be in the fall during football season. I think that just

seeing the vibrant energy of all the students then, and the families who come to games,

and just being part of the spirit. This is why I came to FSU. It exudes different energy,

97 and a different feeling of happiness, just seeing the students tailgate and go to the games,

and Parents Weekend, and seeing families with their children. It just gives a grand feeling

of excitement, everyone chopping, and cheering, “Go Noles!”

James’s experience has been one of great pride in FSU. He shared:

When I came to Florida State, it was—there was just something, and it’s hard to describe.

But it was like I just felt immediately comfortable. So, doing the whole tour thing, seeing

the campus—seeing how friendly students were. It seemed as though it was—as if there

was nowhere else I was supposed to go. And I’ve loved it ever since.

The interviews with the 10 students provided insight into the traditions of Florida State

University among a diverse student population. The participants were able to define traditions,

identify the traditions they and their friends participate in, and describe their experiences participating in the traditions of Florida State University. In Chapter 6, I will discuss these

findings related to the literature and future research opportunities.

98 CHAPTER 6

DISCUSSION

The purpose of this study was to understand the traditions of Florida State University

(FSU) and attempt to determine if those traditions contribute to a Culturally Engaging Campus

Environment (CECE). The study examined the experiences of diverse students at FSU, a large

Research I institution, who participate in campus traditions and the extent to which campus traditions are inclusive of the diverse student populations. Diverse students with multiple identities (i.e., race, ethnicity, gender, socioeconomic status, sexual orientation, and religion) who are Center for Academic Retention and Enhancement participants were asked about their participation in campus traditions as part of the study. The research questions for the study were:

1. What activities do diverse students define as traditions at Florida State University?

2. What traditions do diverse students participate in at Florida State University?

3. What are the experiences of diverse Florida State University students who engage in

campus traditions?

4. Do the traditions of Florida State University create a Culturally Engaging Campus

Environment (CECE)?

A researcher-developed survey was employed to answer the research questions with a

focus on the third and fourth question. The survey included items related to the students’

demographic information such as class level, enrollment status, gender, race or ethnicity, faith practice or religion, and student involvement such as Greek life, student organizations, Student

Government, Student Government agencies, and ROTC. Students were then asked specific

questions that aligned with the CECE model in eight specific areas: cultural familiarity,

culturally relevant knowledge, cultural community service, opportunities for meaningful cross-

99 cultural engagement, collectivist cultural orientation, culturally validating environments, humanizing educational environments, and availability of holistic support. Following this section, participants were asked to rate how often they participate in athletic events,

Homecoming events, and other campus activities that have been mentioned in FSU resources and in the pilot study as campus traditions. At the end of the survey, students were invited to share their contact information to participate in a one-on-one interview. From the survey sample, 10 students participated in the interview. Interview methods were used to address all of the research questions, however I focused mostly on the first and second research questions. This chapter presents a discussion of the findings of the study, implications for research, limitations, and future directions for research.

Traditions at Florida State University

The first research question of the study addressed the definition of campus traditions at

FSU by the diverse student sample participating in the study. The second research question was in what traditions do diverse students participate and the third research question addressed the experience of diverse students participating in traditions at FSU. Because this study specifically examined traditions through the lens of a Culturally Engaging Campus Environment (CECE) and used a diverse student population, it was important to have the participants define campus traditions. According to Van Jura (2010), traditions play an important role on campus “through their ability to build community, connect students with the heritage of their alma mater, and develop institutional pride” (p. 107). Therefore, it was important to ask this particular population to define the traditions as they see them at FSU. In his study, Magolda (2000) concluded that

“rituals should open the borders that divide individuals into separate enclaves and help individuals build alliances and see the interconnections among different areas of identity

100 formation” (p. 43). In light of the CECE model, traditions could help FSU create a more inclusive campus community. The following sections include the traditions that were most commonly identified by the participants as traditions of FSU.

Sports

Students shared that FSU sporting events, especially football games, were a part of the traditions on campus. This data is in line with McCormick and Tinsley’s (1990) findings that student participation in collegiate athletics is an important part of the college experience.

Football games are an opportunity for any student to participate in something that brings students, faculty, staff, and alumni together to support the team as an inclusive event. Within the tradition of football games themselves, students shared stories about the traditions with the game experience. These traditions included Osceola and Renegade planting the spear at mid-field prior to kickoff, the stadium doing the traditional “FSU chop” to the Warchant, and the Marching

Chiefs taking the field. The data showed that students connect to FSU through football games and other athletic events because they are open to everyone and individuals can engage however they see fit. Many student participants indicated they attend the football games with their friends, which Sack and Watkins (1985) indicated as an important social avenue for students.

Homecoming

Homecoming is an opportunity for students, alumni, faculty, and staff to celebrate the college or university. On many campuses, Homecoming is an opportunity to foster current student involvement and allow alumni to revisit campus traditions and important campus locations (Singer & Hughey, 2002). At FSU, Homecoming is typically a week-long event with programming geared toward students, culminating in the Homecoming Parade, Pow Wow, and the Homecoming football game.

101 The data collected for this study were similar to Singer and Hughey’s (2002) findings

about the importance of Homecoming uniting the campus community. However, I found some

disagreement among my participants about the inclusivity of Homecoming at FSU. In the survey

responses, I received data in the open-ended responses that students participate in Homecoming

and feel that it is inclusive. If there were students who had not participated, most indicated they

were first-year students and had not yet had a chance to participate. However, after reviewing the participation percentage data, I found that more than 50% of the overall participants had never participated in any Homecoming-related event (Pow Wow, Spear-It Night, Skit Night,

Homecoming Parade, BSU Homecoming events, Warchant Concert, and Alumni Association

events).

Through the data collected in the interview section of the survey, I found more

information about students’ perceptions of the lack of inclusivity of some Homecoming events.

Specifically, students shared information about Warchant Concert artists and students having the perception that every other year is a Black year and the opposite year is White (referring to Hip

Hop artists and Country artists). These concerns that students shared could create a barrier for

students to return to campus in the future. Singer and Hughey (2000) found that on campus

events for students during Homecoming are an opportunity to engage students prior to them

graduating and returning as alumni. If FSU is missing the opportunity to create a CECE for

students, there could be difficulties connecting diverse alumni back to the institution.

Market Wednesday

Market Wednesday is a unique FSU tradition that occurs each Wednesday when classes

are in session. At this event, the Union Courtyard is filled with tables of representatives of

student organizations and a DJ plays music requested by students and student organizations. One

102 of the most popular components of this event is the strolling and stepping for the National Pan

Hellenic Council (NPHC) and Multicultural Greek Council (MGC) organizations. When asked about participation in Market Wednesday activities, over 94% of students had participated. The participation percentage exceeded every other event and activity studied. In the literature, Van

Jura (2010) and Bourke (2010) indicated that as campus communities becomes more diverse, traditions and rituals on campus that create inclusive space are important for students to feel connected to the institutional culture. Given the high participation rate of the diverse student population in the sample, Market Wednesday is decidedly an inclusive space for diverse students at FSU.

Parents’ Weekend

Parents’ Weekend was a tradition mentioned by every individual interviewed as well as a majority of survey participants. However, when asked about their participation in Parents’

Weekend, students reported that the cost to attend was too high for their family. Participation in

Parents’ Weekend includes tickets to dinner and the FSU Flying High Circus on Friday night, brunch on Saturday morning, and the FSU football game. These tickets coupled with travel and football weekend hotel costs, which are often more than $300 per night and require a two-night minimum, prevent many of these students’ families from attending. Significant research has shown that diverse college students need to be able to draw on support from their home community (Cabrera, Nora, Terenzini, Pascarella, & Hagedorn, 1999; Delgado, 2002; Eimers &

Pike, 1997; Gloria, Kurpius, Hamilton, & Willson, 1999; Guiffrida, 2004, 2005a; Hendricks,

Smith, Caplow, & Donaldson, 1996; Hurtado, Carter, & Spuler, 1996; Nora, 2001; Nora &

Cabrera, 1996; Rosas & Hambrick, 2002, in Guiffrida, 2006). Additionally, there has been research that has validated the idea that diverse college students need to maintain and nurture

103 connections to their heritage (Gonzalez, 2002; Guiffrida, 2003, 2005a, 2006; Murguia, 1991;

Padilla, Trevino, Gonzalez, 1997). However, based on the data collected, this campus tradition is cost prohibitive to economically disadvantaged families due to hotel, travel, and activities costs.

Therefore, these students are left without parents and family members to connect with on campus. Although Parents’ Weekend is perceived as a tradition at FSU by the participants in this study, the costs seem inaccessible to many students and their parents, and particularly for the population in this study.

Westcott Fountain

Westcott Fountain is the cornerstone of several traditions at FSU. The survey data and interview data revealed that being thrown in the Westcott Fountain on a student’s 21st birthday is a rite of passage honored by students across many identities. The tradition is that a student’s friends will take them to the fountain and “throw” them in the fountain. The participants indicated that being thrown into the fountain or contributing to throwing a friend in the fountain was a special time among the student and their friends. This connection was often with friends who share identities with students. This experience allows students to connect with individuals who share their culture and maintain and celebrate a broader tradition at FSU with their peers.

The CECE model suggested that it is important for students to have cultural familiarity on campus, which allows students who identify similarly to share experiences (Museus, 2014).

Westcott Fountain was also noted as an important component of two other traditions, the Ring

Ceremony and Graduation. These traditions will be discussed in the next section, Senior

Traditions.

104 Senior Traditions

The students shared stories about looking forward to traditions associated with their senior year. Specifically, interview participants were looking forward to the President’s Ring

Ceremony and how it will signify they have made it through earning their higher education degrees. Other students look forward to the opportunity to participate in the Senior Toast with the president of the university at the Donald L. Tucker Civic Center. This event is the bookend to

Convocation at the beginning of their collegiate career. Ultimately, student participants look forward to the tradition of graduating from FSU and taking their graduation photos at Westcott

Fountain. According to Gardner (1999), commencement is an opportunity to celebrate students’ accomplishments and make them feel special as they depart campus. Magolda (2003) concluded that commencement was a closing ritual for students and an opportunity to help students transition to the next phase of their lives as alumni. The data showed that the students look forward to this transition and the opportunity to celebrate their time at FSU.

Culturally Engaging Campus Environment

The Culturally Engaging Campus Environment (CECE) model served as the conceptual framework for the study. The fourth research question focused on whether or not the traditions of

FSU create a CECE. The model was developed using research that focused specifically on diverse student populations and campus environments (Museus, 2014; Museus & Yi, 2015). The

CECE model is consistent with other research that shows the importance of culturally validating environments and how they have a positive impact on the adjustment, sense of belonging, academic depositions, and success of racially diverse students (Barnett, 2011a, 2011b; Museus,

2014; Museus & Quaye, 2009; Nora, Urick, & Cercer, 2011; Rendon & Munoz, 2011; Rendon,

1994). For the purpose of this study, I used eight of the nine areas of the model: cultural

105 familiarity, culturally relevant knowledge, cultural community service, opportunities for meaningful cross-cultural engagement, collectivist cultural orientation, culturally validating environments, humanized education environments, and availability of holistic support.

Cultural Familiarity

The CECE model specifically addresses the importance of students having experiences and interactions with programs and individuals that share the students’ identity. The findings of the study indicated that 48% of the participants have attended programs that are associated with one or more of their identities. Fifty-seven percent of the respondents indicated they have had a faculty member who shares an identity with them. Although there was positive feedback from students who have participated in events with which they share an identity, there was a majority of students who indicated they had not participated in one of these events. In the survey and in the individual interviews, students shared the importance of identity months as a campus tradition. The identity months are typically hosted by SGA agencies with a month of programming specifically targeted at cultural identity. Examples include Asian Heritage Month,

Black History Month, Hispanic Heritage Month, Pride Month, and Women’s History Month.

Students shared the importance of these months and their connections to FSU and as a tradition.

However, the FSU Web site and traditions book does not include them as a tradition. For FSU to be a more inclusive campus with traditions as an important pillar of being a culturally engaging campus environment, these months should be recognized as official campus traditions.

Culturally Relevant Knowledge

The CECE model posited that students who have the ability to cultivate, sustain, and increase their knowledge of their community of origin will have a more positive experience in higher education (Museus, 2014). At FSU, General Body Meetings (or GBMs, as students

106 commonly refer to them on campus) are regularly scheduled meetings for student organizations.

Specifically, within student agencies (Asian American Student Union, Black Student Union,

Hispanic/Latino Student Union, Pride Student Union, Veteran Student Union, and Women

Student Union) in Student Government, GBMs are a time for the membership to gather and discuss topics within the community, plan for events, and hold educational sessions. These

GBMs were a time for students to come together with other students who share their identity and learn from one another, support one another, and engage in discussions about their culture.

Students mentioned opportunities to attend lectures by individuals who share an identity with them as an important part of FSU culture. Students shared that having the opportunity to gather and share their experiences and connect with individuals who share identities make GBMs an important tradition at FSU.

Cultural Community Service

Student participants in the study indicated that community service, especially within

communities with which the students share identities, is an important component of their college

experience. In the CECE model, Museus (2014) found that cultural community service was

important for college students to give back within their communities, spread awareness about

issues in their respective communities, engage in community activism, and participate in

community service and service-learning activities. More than 83% of the survey participants in

this study indicated they had participated in community service while a student and offered

stories about the impact that service has had in the community and in their lives. However,

Dance Marathon and the Big Event, events held annually at FSU and touted both as a tradition

and community service by survey respondents and interview participation, showed low participation by the survey respondents. Only 15% of the survey respondents shared they had

107 participated in Dance Marathon and the Big Event. These data draw attention to a disconnect between community service, with which 83% of the respondents reported participation, and events listed as campus traditions on the FSU Web site and in the traditions booklet. The disconnect lies in the percentage of students who indicated getting involved in their community and giving back are important, however their participation in Dance Marathon and the Big Event is very low.

Opportunities for Meaningful Cross-Cultural Engagement

The student population studied for this case study was a diverse sample of the FSU student body. The CECE model indicated that students need to have meaningful cross-cultural engagement activities in higher education (Museus, 2014). FSU is a predominantly white institution (PWI), therefore students indicated they interact with individuals who identify differently than they do on a regular basis. Approximately half of the respondents indicated they had attended an event, program, or meeting held by a group with which they do not share an identity. However, when asked what they had attended, respondents indicated they could not remember or did not answer the question. Therefore, it is uncertain if participation in these events, programs, or meetings was meaningful. This uncertainty may be due to the fact that students do not have cross-cultural engagement on the forefront of their minds as they have normalized this as how they experience FSU.

Collectivist Cultural Orientation

The CECE model recommends that students work together rather than individually or competitively on campus (Museus, 2014). Students reported working together with classmates in group projects and learning activities, other CARE students in the CARE lab on academics, and

108 within student groups on campus. Specifically, students reported working with other students to reach involvement goals such as joining student organizations or a Greek life organization.

Culturally Validating Environments

Creating an environment in higher education where students’ culture, experiences, and identities are validated is an important component of the CECE model (Museus, 2014). The findings of this study reinforced Museus’s model suggesting the importance of culturally validating environments for students. It further reinforced the findings of Gonzalez (2002),

Guiffrida (2003, 2005a, 2006), Murguia (1991), and Padilla, Trevino, and Gonzalez (1997) that students need to have their heritage and background validated. In the survey and individual interviews, students shared the importance of identity months, student organizations involvement, Market Wednesday, and Homecoming events as spaces where their culture had been validated. Students shared examples of feeling connected to Homecoming when an artist shared an identity with them or was a group in which they had interest. In the data, Market

Wednesday was a space and time that validated students’ culture. With over 90% of respondents participating, this event is one that students were connected and included at FSU. Although

Market Wednesday was not listed as a tradition in the 2009 FSU traditions handbook, the

Student Alumni Association and Student Government recently added it as a tradition to the

Seminole Experience app they encourage new students to download at Convocation. It is recommended that the university add Market Wednesday as an official tradition to the FSU

Traditions Book.

Humanized Education Environments

Participants reported that FSU provides a caring environment for them to learn and grow.

The CECE model suggests those students who encounter a campus community that is caring and

109 supportive will succeed in higher education (Museus, 2014). The participants of this study enter

FSU through CARE, which by design creates a community of support around students. The students shared that overall FSU is very supportive in their educational needs as well as providing support for personal and academic issues. Student respondents shared stories about the amount of support FSU has given to each student and how CARE specifically has helped in their educational goals. Students specifically shared that they would not be able to attend FSU without the financial and academic support CARE provides. Students also shared that the intentional orientation program they received, coupled with events to engage students with faculty, staff, administration, and student organizations, helped them connect on campus and created a supportive environment. This type of environment helps students to succeed in higher education

(Museus, 2014). A positive campus culture can also help students succeed. According to Astin

(1993), Hurtado et al. (1998, 1999), Milem (2003), and Milem et al. (2004), a positive campus culture shows students there is more support for diversity on campus and overall students perform better inside and out of the classroom.

Availability of Holistic Support

As indicated in the previous section, students in this study felt a great sense of support at

FSU. According to the survey, 98% of the participants indicated they received the support they needed to succeed while at FSU. The psychological climate on campus is how students view how different groups work together, how the institution responds to diversity and supports students, and how discrimination and racial conflicts are handled on campus (Milem et al., 2004). When asked specifically about support at FSU, students felt the greatest sense of support through the faculty, administration, CARE staff, and student organizations. Students shared that the faculty and staff wanted to see the students succeed and would support them however each student

110 needed by helping them connect to resources on campus. This support was particularly salient for CJ in the individual interviews. He shared that when he visited FSU prior to enrolling, he knew that FSU was supportive of students and he could reach his goals and aspirations through the holistic support of the programs and services offered on campus.

Summary

The findings of this study provide insight into the traditions in which a diverse student population might participate at FSU, as well as traditions, events, activities, and programs that

contribute to a Culturally Engaging Campus Environment (CECE). On review of the qualitative

and quantitative data, students feel cared for and connected to FSU. FSU appears to be creating a

CECE, however some traditions may not be contributing in creating this inclusive environment.

The diverse student participants in the survey and individual interviews were in agreement in

defining the traditions of FSU and in what campus traditions they choose to participate.

However, students were not in agreement regarding their experience participating in traditions at

FSU. Some participants explained that the traditions were geared to certain populations within

the FSU student body, not necessarily all students. Most notably, the data showed that some

traditions such as Homecoming, Dance Marathon, and Parents’ Weekend are not inclusive for

the student body, as indicated by participation rates and reflections of participants, and present

opportunities for further inquiry. Although most students found connections at FSU to faculty,

staff, other students, programs, and events, there are opportunities for more inclusive approaches

to campus traditions.

Limitations of the Study

This study was conducted through the use of a survey and individual interviews of

diverse students focusing on student participation in campus traditions. The study was designed

111 to gather data from a diverse student sample, therefore the sample for the study included students enrolled in Center for Academic Retention and Enhancement (CARE). The purposeful nature of the sample for the study was intended to achieve a broader spectrum of information and more robust data.

There are several limitations to the study. First, survey research relies on self-reports from the respondents about their knowledge, attitudes, and behaviors. Thus, the validity of the information is contingent on the participants being honest in the survey (Mertens, 2005). Second, the sample for the study was all first-generation college students. While the focus of this study was not first-generation, there may be factors of being a first-generation college student that contributed to the experiences of participants. First-generation status was not something I explicitly asked students about in the research as it related to the traditions. There may be other diverse students at FSU who are not first-generation college students who may have a different experience with campus traditions.

Third, this study was a case study at one institution, employing a purposeful sample to study a diverse population. Although this study used both a survey and individual interviews to collect data, the interviews were purposeful to attempt to gain a range of data based on different identities of the participants. Therefore, the findings in this study may not be transferable to other institutions such as private institutions, institutions not in the southeast United States, or two- year colleges. However, it is plausible that students at other PWIs may have a similar experience to these students when they participate or do not participate in their respective campus traditions.

Finally, the results of this study were based on the students who responded to the initial invitation to participate in the survey, then those who participated in the interview. These results

112 should be used with some caution as the results may not represent the entire population studied.

The study is especially lacking in participation of Black men.

Implications for Future Research

There are numerous directions for future research of campus traditions in higher education. When compiling literature for this study, it was evident there is a lack of empirical research about traditions, rituals, and rites of passages at colleges and universities. Manning

(1989) urged researchers to delve deeper in the area of campus traditions and study different types of institutions. Magolda (2000) called on institutions to evaluate the inclusiveness of campus traditions. Although this study answered these calls, this was a case study of one institution with a diverse student population used as the sample for the study. Further opportunities exist to study different institutions and compare data about campus traditions and their role in creating a CECE. Additionally, there are opportunities to find students who did not participate in the study, who are perhaps less engaged on campus, to learn more about their experiences with campus traditions.

Furthermore, research opportunities exist to learn what these findings mean for future students at FSU and other campus communities. In other words, the data showed some traditions were not inclusive of the diverse student population and other traditions were paramount (Market

Wednesday) to the FSU experience with other students. Therefore, how can FSU create more inclusive campus traditions? Because traditions communicate the values and beliefs of the institution, it is important for colleges and universities to continuously evaluate campus

traditions and whether or not they communicate these values and provide an inclusive

environment. This study was completed at a Predominantly White Institution (PWI) with a purposeful diverse sample within CARE. For further research, conducting this study among a

113 representative sample at institutions may present data on the traditions in which the entire student body participates.

The CECE model is a relatively new model, therefore further research on the model and how campus traditions fit into creating a CECE is an important next step. Although this study addressed eight of the nine specific components of the model, there are opportunities to delve deeper both at FSU and other campuses regarding traditions and how they contribute to CECE.

This study showed that the CARE students at FSU are highly engaged in the campus community.

However, some of the participation percentages show that students are not partaking in events and programs that have been advertised as campus traditions.

Overall, there are opportunities to learn more about campus traditions and students’ participation in traditions. Research avenues include inclusiveness of traditions, changing or

ending traditions that do not align with the values of institutions, and updating what traditions are

included on institutional Web sites. In this study, my questions focused on what students define

as traditions, what traditions students participated in, what their experience was participating in

the traditions, and how traditions create a CECE. The data showed that the participants of this

study shared that some of the campus traditions at Florida State University were not inclusive of

the student body. Therefore, further research about the inclusiveness of campus traditions in the

future would add to the literature.

Van Jura (2010) posited that campuses must be willing to change or discontinue

traditions as the campus diversifies. Magolda (2000) called for campuses to ensure their

traditions align with the values of the institution. This study did not delve into the mission,

vision, and values of the institution, therefore a study about how campuses align their traditions

is important. Finally, the data in my study showed that some of the traditions the participants

114 shared are not on the campus resources as campus traditions. Specifically, 94% of the participants in this study named Market Wednesday as a campus tradition. However, most campus resources do not list it as a campus tradition and if they do, they were added within the past year. Bourke (2010) identified this issue as campuses not recognizing traditions important to diverse students.

Following this study, there are opportunities to delve deeper into the CECE model to learn more about how traditions can help campuses create a more inclusive environment.

Specific areas of study related to the CECE model and campus traditions include how traditions fit into cultural familiarity, culturally relevant knowledge, and opportunities for meaningful cross-cultural engagement. In this study, students spoke and wrote about these experiences and the importance of interacting with students that share their identities and across different identities. This diverse population saw many of the identity-based months as traditions, however they are not listed as an official tradition.

Implications for Practice

There are numerous implications for practice in higher education following this study.

First, traditions on college campuses may be defined officially by the institution, however students participating in events and activities may create their own definition of the traditions for their respective campus or create their own traditions. In other words, are college campuses publicizing and promoting campus traditions in which students value and participate on campus?

For example, 94% of the students in this study indicated that Market Wednesday was one of the most important traditions they participate in at FSU. However, until recently, this tradition was not promoted on the university Web site or documents as a tradition of the institution. This

115 shows there is a disconnect between what the university was recognizing as a campus tradition and what the students take ownership of as a tradition on campus.

Second, although the students participating in this study indicated they are engaged with

individuals who share identities with them as well as individuals who identify differently and are

involved in organizations, programs, and events, there are opportunities to intentionally engage

students. For campus traditions to contribute to a CECE, it is important for institutions to share

more about the history and traditions of the campus through orientation and ongoing education

sessions with the population of students. This education and orientation can be led by the

institution administration or through the involvement of peers. FSU has a rich history of serving

different populations of the state and nation. The institution was founded as a seminary and became a women’s college in the early 1900s. After World War II, the institution was returned to

a coeducation institution and in the 1960s began enrolling Black students. This history for

students, faculty, and staff coupled with the events the student participants defined as traditions

of the institution celebrate the history of FSU and its service to the many diverse members of the

campus community.

Finally, the literature and this study call for practitioners to review campus traditions and

ensure they align with the values, beliefs, symbols, and mission of the institution. Many

traditions have remained consistent over time while others have evolved as the demographics of

higher education have evolved. These changes are an opportunity to connect the past of the

institution to the present students. Traditions that have been a part of the institution for decades

and are inclusive of the campus community provide an opportunity for current students to

connect to the heritage of the institution. However, some traditions have changed or have been

eliminated because what they celebrated or portrayed were not safe or inclusive to continue. To

116 remain relevant and inclusive, studying the traditions is an important aspect to the campus community. These studies will allow institutions to align mission and values with the traditions of the campus and serve the entire student body.

Conclusion

In closing, the intent of this study was to learn more about a diverse student population’s definition of the traditions at FSU and their experience participating in those traditions. The

CECE model provided a framework to consider traditions as a contributing factor to creating an environment where diverse students were connected and supported by the institution. The data show that students are engaged on campus and are participating in clubs, organizations, events, and programs. However, some of the data indicate that this engagement may be occurring outside the realm of “official” campus traditions. This study offers opportunities to administration of FSU and the broader campus community responsible for recruiting students to

FSU and orienting and engaging students into the campus community. Although FSU appears to be a CECE through its programs and services, some of the traditions do not currently seem to create or contribute to that environment. There is an opportunity to gather the greater campus community to discuss the campus traditions and recognize events that the diverse campus community participates in and values as traditions of Florida State University.

117 APPENDIX A

IRB APPROVAL

118 APPENDIX B

SURVEY CONSENT WAIVER

Note: Please use an eighth-grade reading level to ensure subject comprehension

FSU Behavioral Consent Form

DIVERSE STUDENT POPULATIONS AND CAMPUS TRADITIONS: A CASE STUDY OF

FLORIDA STATE UNIVERSITY

You are invited to be in a research study about the traditions at Florida State University. You were selected as a possible participant because I am seeking to gather information from diverse students at Florida State University. We ask that you read this form and ask any questions you may have before agreeing to be in the study.

☐I have been informed that I am being asked to participate in a research project that explores Diverse Student Populations and Campus Traditions. I am aware that Victoria Dobiyanski is currently employed as the Dean of Students at Florida State University, and I may have encountered her in that capacity at some point in the past and/or may do so in the future. However, I have been informed, and I recognize, that her role in this research project is as a doctoral student and in no way in her capacity as a university employee. **Please check the box to proceed.

☐I further recognize that, in her role as a university employee, Victoria Dobiyanski may have certain reporting obligations when she is made aware of certain allegations, and that those allegations must be investigated if reported. I have been informed and understand that the research she is performing does not seek disclosure of these types of allegations. Additionally, because this project is being performed by Ms. Dobiyanski in her role as a student, I understand that such a disclosure, without more, is not considered notice to Florida State University for purposes of triggering an investigation. If I disclose an otherwise reportable incident, I understand that I will be given immediate access to materials and resources that will aid me in filing a report, if I choose to do so. **Please check the box to proceed.

Background Information: This study will examine the traditions at Florida State University and the diverse students who participate in those campus traditions. The following questions will guide the study: 1. What activities do diverse students define as traditions at Florida State University? 2. What traditions do diverse students most identify with at Florida State University? 3. What are the experiences of diverse Florida State University students who engage in campus traditions? 4. Do the traditions of Florida State University create a Culturally Engaging Campus Environment (CECE)?

119 Procedures:

If you agree to be in this study, I would ask you to do the following things: You will be asked to complete a survey with closed-ended and open-ended questions about your participation in campus traditions and other campus events and services. Additionally, you will be asked to identify the traditions of Florida State University.

Risks and benefits of being in the Study:

The study has minimal risk. This study will be conducted with an anonymous survey where the researcher will not be able to identify the individual participants. There are no benefits to participation in the study.

Compensation: There is no compensation for participation in the survey.

Confidentiality:

The records of this study will be kept private and confidential to the extent permitted by law. In any sort of report we might publish, we will not include any information that will make it possible to identify a subject. However, research information that identifies you may be shared with the FSU Institutional Review Board (IRB) and others who are responsible for ensuring compliance with laws and regulations related to research, including people on behalf of Dr. Tamara Bertrand Jones and the Office for Human Research Protections (OHRP).

Voluntary Nature of the Study:

Participation in this study is voluntary. Your decision whether or not to participate will not affect your current or future relations with the University. If you decide to participate, you are free to not answer any question or withdraw at any time without affecting those relationships.

Contacts and Questions:

The researcher conducting this study is Victoria Dobiyanski. You may ask any question you have now. If you have a question later, you are encouraged to contact Victoria at ----- or Dr. Tamara Bertrand Jones at [email protected] or 850-645-9558.

If you have any questions or concerns regarding this study and would like to talk to someone other than the researcher(s), you are encouraged to contact the FSU IRB at 2010 Levy Street, Research Building B, Suite 276, Tallahassee, FL 32306-2742, or 850-644-8633, or by email at [email protected]

Statement of Consent:

In recognition of the above: I hereby grant to Victoria Dobiyanski and the Florida State University, their subsidiaries, affiliates, nominees, licensees, their successors, and assigns, and those acting with their authority, (hereinafter collectively referred to as “Researcher”) with respect to the information I provide to the Researcher, regardless of form, (the “Product”), the unrestricted, absolute, perpetual, worldwide right to:

120 (a) Reproduce, copy, modify, create derivatives in whole or in part, or otherwise use the Product or any part thereof in combination with or as a composite of other matter, including, but not limited to, text, data, images, photographs, illustrations, animation, and graphics, video or audio segments of any nature, in any media or embodiment, now known or hereafter to become known, including all formats of computer readable electronic magnetic, digital laser, or optical-based media for any purpose whatsoever, and

(b) Use and permit to be used my pseudonym name (an alias as I will not use your name), whether in original or modified form, in connection with the Product, as Researcher may choose (unless I have elected to remain anonymous), and

(c) Edit the Product as desired and to use it, in whole or in part, in connection with Researcher’s research and educational pursuits, in all manner and media, as Researcher shall determine in Researcher’s sole discretion. Researcher shall own all right, title, and interest, including the copyright, in and to the Product, to be displayed, performed, exhibited, distributed, transmitted, or broadcast by any means now known or hereafter to become known, subject only to the limitations set forth below regarding commercial use.

I hereby waive all rights and release and discharge Researcher from, and shall neither use nor bring any proceeding against any such parties for, any claim, demand, or cause of action whether now known or unknown, for defamation, invasion of right to privacy, publicity or personality or any similar matter, or based upon or relating to the use and exploitation of the Product.

I understand and agree that the Product is to be used for research and educational purposes only by Researcher, and I have been informed of the general scope of that research and education. I do not consent or agree to the use of the Product, or any derivative thereof, for any commercial use, and require that any consent for such use be separately obtained.

I agree that there shall be no obligation to utilize the authorization granted by me. The terms of this authorization shall commence on the date below and are without limitation.

I agree that the releases, waivers, and consent granted by me herein shall be irrevocable, and I shall take no action to attempt to revoke such releases, waivers, and consent.

I warrant and represent that I am over the age of 18 and that I am free to enter into this agreement.

You may print a copy of this information to keep for your records.

Proceeding with the survey is your consent to participate in the study.

121 APPENDIX C

INTERVIEW CONSENT WAIVER

Note: Please use an eighth-grade reading level to ensure subject comprehension

FSU Behavioral Consent Form

DIVERSE STUDENT POPULATIONS AND CAMPUS TRADITIONS: A CASE STUDY OF

FLORIDA STATE UNIVERSITY

You are invited to be in a research study about the traditions at Florida State University. You were selected as a possible participant because I am seeking to gather information from diverse students, involved in specific organizations on campus. We ask that you read this form and ask any questions you may have before agreeing to be in the study.

I, ______, have been informed that I am being asked to participate in a research project that explores Diverse Student Populations and Campus Traditions. I am aware that Victoria Dobiyanski is currently employed as the Dean of Students at Florida State University, and I may have encountered her in that capacity at some point in the past and/or may do so in the future. However, I have been informed, and I recognize, that her role in this research project is as a doctoral student and in no way in her capacity as a university employee.

I further recognize that, in her role as a university employee, Ms. Dobiyanski may have certain reporting obligations when she is made aware of certain allegations, and that those allegations must be investigated if reported. I have been informed and understand that the research she is performing does not seek disclosure of these types of allegations. Additionally, because this project is being performed by Ms. Dobiyanski in her role as a student, I understand that such a disclosure, without more, is not considered notice to Florida State University for purposes of triggering an investigation. If I disclose an otherwise reportable incident, I understand that I will be given immediate access to materials and resources that will aid me in filing a report, if I choose to do so.

Background Information: This study will examine the traditions at Florida State University and the diverse students who participate in those campus traditions. The study will consider the historical traditions of the institution through a study of literature and as well as contemporary traditions that current students are engaged in on campus. The following questions will guide the study: 1. What activities do diverse students define as traditions at Florida State University? 2. What traditions do diverse students most identify with at Florida State University? 3. What are the experiences of diverse Florida State University students who engage in campus traditions? 4. Do the traditions of Florida State University create a Culturally Engaging Campus Environment (CECE)?

122 Procedures: If you agree to be in this study, we would ask you to do the following things: You will be interviewed by Victoria Dobiyanski in a mutually agreeable space on the campus of Florida State University or via telephone. During the interview, I will ask you about your experiences in participating in the campus traditions and how you make meaning of your participation. During the interview, I will record your interview for record keeping purposes so that I am able to transcribe the interview. I anticipate that the interview will last between 45 minutes to one hour.

Risks and benefits of being in the Study:

The study has minimal risk. Each student participant will be given a pseudonym so they cannot be identified in the study.

There are no benefits to participation in the study.

Compensation: Each interview participant will receive a $20 gift card.

Confidentiality: The records of this study will be kept private and confidential to the extent permitted by law. In any sort of report we might publish, we will not include any information that will make it possible to identify a subject. Tape recordings will be kept by me, Victoria Dobiyanski and will be reviewed by a transcriptionist. Your name will not be shared on the record. However, research information that identifies you may be shared with the FSU Institutional Review Board (IRB) and others who are responsible for ensuring compliance with laws and regulations related to research, including people on behalf of Dr. Tamara Bertrand Jones and the Office for Human Research Protections (OHRP).

Voluntary Nature of the Study: Participation in this study is voluntary. Your decision whether or not to participate will not affect your current or future relations with the University. If you decide to participate, you are free to not answer any question or withdraw at any time without affecting those relationships.

Contacts and Questions: The researcher conducting this study is Victoria Dobiyanski. You may ask any question you have now. If you have a question later, you are encouraged to contact Victoria at ---- or Dr. Tamara Bertrand Jones at [email protected] or 850-645-9558.

If you have any questions or concerns regarding this study and would like to talk to someone other than the researcher(s), you are encouraged to contact the FSU IRB at 2010 Levy Street, Research Building B, Suite 276, Tallahassee, FL 32306-2742, or 850-644-8633, or by email at [email protected]

You will be given a copy of this information to keep for your records. Statement of Consent:

I have read the above information. I have asked questions and have received answers. I consent to participate in the study.

123 In recognition of the above:

I, ______, hereby grant to Victoria Dobiyanski and the Florida State University, their subsidiaries, affiliates, nominees, licensees, their successors, and assigns, and those acting with their authority, (hereinafter collectively referred to as “Researcher”) with respect to the information I provide to the Researcher, regardless of form, (the “Product”), the unrestricted, absolute, perpetual, worldwide right to:

(a) Reproduce, copy, modify, create derivatives in whole or in part, or otherwise use the Product or any part thereof in combination with or as a composite of other matter, including, but not limited to, text, data, images, photographs, illustrations, animation, and graphics, video or audio segments of any nature, in any media or embodiment, now known or hereafter to become known, including all formats of computer readable electronic magnetic, digital laser, or optical-based media for any purpose whatsoever, and

(b) Use and permit to be used my pseudonym name (an alias as I will not use your name), whether in original or modified form, in connection with the Product, as Researcher may choose (unless I have elected to remain anonymous), and

(c) Edit the Product as desired and to use it, in whole or in part, in connection with Researcher’s research and educational pursuits, in all manner and media, as Researcher shall determine in Researcher’s sole discretion. Researcher shall own all right, title, and interest, including the copyright, in and to the Product, to be displayed, performed, exhibited, distributed, transmitted, or broadcast by any means now known or hereafter to become known, subject only to the limitations set forth below regarding commercial use.

I hereby waive all rights and release and discharge Researcher from, and shall neither use nor bring any proceeding against any such parties for, any claim, demand, or cause of action whether now known or unknown, for defamation, invasion of right to privacy, publicity or personality or any similar matter, or based upon or relating to the use and exploitation of the Product.

I understand and agree that the Product is to be used for research and educational purposes only by Researcher, and I have been informed of the general scope of that research and education. I do not consent or agree to the use of the Product, or any derivative thereof, for any commercial use, and require that any consent for such use be separately obtained.

I agree that there shall be no obligation to utilize the authorization granted by me. The terms of this authorization shall commence on the date below and are without limitation.

I agree that the releases, waivers, and consent granted by me herein shall be irrevocable, and I shall take no action to attempt to revoke such releases, waivers, and consent. I warrant and represent that I am over the age of 18 and that I am free to enter into this agreement.

______Name

______Date

124 APPENDIX D

SURVEY

1. What is your current class level? o Freshman/First-Year o Sophomore/Second-Year o Junior/Third-Year o Senior/Fourth-Year o 5th year or beyond 2. What year did you begin your studies at Florida State University? o 2 3. Are you currently enrolled as a full-time student taking 12 or more credit hours? o Yes o No 4. Did you begin college at Florida State University or elsewhere? o Florida State University o Elsewhere 5. What is your gender identity? o Genderqueer o Man o Transgender o Woman o Other o Prefer Not to Answer 6. How old are you? o 7. What is your racial or ethnic identification? o American Indian or Alaska Native

2 Questions with a ° are open-ended questions for participants to fill in.

125 o Asian o Black or African American o Hispanic or Latino o Multiracial o Native Hawaiian or Other Pacific Islander o Other o White o Prefer Not to Answer 8. Which of the following best describes your sexual orientation? o Asexual o Bisexual o Gay o Heterosexual o Lesbian o Other o Prefer not to answer o Pansexual o Queer 9. What is your faith practice or religion? o 10. Please select the organizations for which you are a member or actively involved in at Florida State University: o Intramurals o Fraternity or Sorority i. Interfraternity Council (IFC) ii. Multicultural Greek Council (MGC) iii. National Pan-Hellenic Council (NPHC) iv. National Panhellenic Council (NPC) o Are you involved in a student organization? Please list what group you are involved in: i. Cultural Organization 126 1. Please List ii. Identity Based 1. Please List iii. Religious Based 1. Please List iv. Music, Musical, Performance Group 1. Please List v. Honors Organization 1. Please List vi. Professional Fraternity 1. Please List vii. Other 1. Please List o Are you involved in student government? If so, which group? i. Executive Branch ii. Legislative Branch iii. Judicial Branch o Student Government Agency i. Asian American Student Union ii. Black Student Union iii. Hispanic/Latino Student Union iv. Pride Student Union v. Veteran Student Union vi. Women Student Union o ROTC o Other

127 Cultural Familiarity

• Have you participated in one of the identity months (Asian American History Month, Black History Month, Hispanic Heritage Month, Pride Month, Veterans Month, or Women’s History Month)? o Yes o No o If Yes, how? • Have you interacted with a faculty or staff member who shares an identity with you? o Yes o No o If Yes, how? • Have you participated in an event or interacted with a faculty or staff member who shares identities with you? o Yes o No o If Yes, how?

Culturally Relevant Knowledge

• Have you attended a meeting of a student organization that you share an identity with? o Yes o No o If Yes, what did you learn? • Have you attended an event (i.e., speaker or program) of a student organization that you share an identity with? o Yes o No o If Yes, what event? • Have you taken a class that aligns with one of your identities? What does this mean for you?

128 Cultural Community Service

• Have you volunteered in the Tallahassee community with a student organization or academic program specifically serving a group you share an identity with? If yes, what did this experience mean for you? • Have you volunteered in another community with a student organization or academic program specifically serving a group you share an identity with? If yes, what did this experience mean for you? What did you do and who did you work with?

Opportunities for Meaningful Cross-Cultural Engagement

• Have you interacted with students, faculty, or staff who identify differently than you? o Where have you had these interactions? • Have you attended a program or activity (i.e., speaker, presentation) sponsored by a group which identifies differently than you? o Yes o No o If Yes, what have you attended? o If No, why not? • Have you attended a meeting sponsored by a group which identifies differently than you? o Yes o No o If Yes, what have you attended? o If No, why not?

Collectivist Cultural Orientations

• Choose a specific identity that you most identify with. Have you had the opportunity to collaborate with students who identify differently than you in the classroom? o Yes o No o If Yes, where and how?

129 • Have you had the opportunity to collaborate with students who identify differently than you outside the classroom? o Yes o No o If Yes, where and how?

Culturally Validating Environments

• Have you participated in activities at FSU where you feel your culture has been validated? o Yes o No o If Yes, where and how? • Please share an experience when you felt your identity was validated at FSU.

Humanized Educational Environments

• Have you felt that you have encountered people at Florida State University who care about you? How was the care exhibited? • How often have you been able to create meaningful relationships with other students, faculty, or staff at Florida State University? o Very Often o Often o Sometimes o Never

Availability of Holistic Support

• During your time at Florida State University, how often do you feel you have the support you need to succeed as a student? o Very Often o Often

130 o Sometimes o Never • Describe an experience where you felt that you had support from students, faculty, or staff at Florida State University.

Traditions Questions

• What activities/events/practices do you identify as traditions of Florida State University?

• While a student, how often have you done the following? Very Often Often Sometimes Never Attended a FSU football game Attended a FSU soccer game Attended a FSU baseball game Attended a FSU volleyball game Attended a basketball game (men’s or women’s) Attended away football game viewings at the Union

• While a student at Florida State University, have you participated in these Homecoming events? Every Year Sometimes Once Never Participated in Homecoming activities Attended Pow Wow Attended Spear-It Night Attended Skit Night Attended the Homecoming Parade Attended any Black Student Union Homecoming Activities Attended the Warchant Concert

• If you have participated in these events, did you feel connected to the student body? Were these events inclusive of the student body? • If you have not participated in these events, why not?

131 • While a student at Florida State University, how often have you done the following?

Very Often Sometimes Once Never Often Attended Market Wednesday Attended Summer Oasis Attended New Student Convocation Participated in Seminole Sensation Week Participated in Community Service Participated in Parents’ Weekend Participated in Friday’s at the Union Attended a General Body Meeting of a student group Participated in a Career Fair Attended a Golden Tribe Lecture Series Event Participated in Dance Marathon Participated in Relay for Life Participated in the Big Event

• If you have participated in these events, did you feel connected to the student body? Were these events inclusive of the student body? • If you have not participated in these events, why not? • Choose one activity at Florida State University that you have participated in that you feel is a tradition of Florida State University. Describe the event and why you feel it is a tradition at FSU. Invitation to participate in an Interview:

If you would like to participate in an individual interview so that I can learn more about your experiences with Florida State University, please complete this section: o Name or Pseudonym (A pseudonym is an alias for your name if you would like to not be identified by your name. o Non-FSU Email Address o Phone Number o Race o Gender o Student Organization Involvement 132

Thank you for volunteering to be interviewed. If selected for an interview, I will contact you about setting up an individual interview which will last for approximately 45 minutes to one hour.

133 APPENDIX E

INTERVIEW PROTOCOL

Before the interview, I will review consent instructions and answer any questions. • Tell me a little about yourself. • Why did you decide to attend Florida State University? • What traditions of Florida State University do YOU celebrate or participate in? o Why do you participate in those traditions? o Do you participate in traditions alone or in groups? • What are your favorite traditions at Florida State University? Why? • How did you learn about the traditions of Florida State University? • Do you feel the traditions of Florida State University are inclusive of the entire student body? • Do student organization, identity based organizations, or other organizations have their own traditions at Florida State University? • What traditions at Florida State University unify the student body? How do these traditions unify the student body? • Have you experienced a time when the traditions of Florida State University have divided the student body? If so, please explain. • Do you want to know more about the traditions of Florida State University? If so, how can FSU better inform the student body about traditions? • Is there anything else I should know about the traditions at Florida State University?

134 APPENDIX F

LETTER TO CENTER FOR ACADEMIC RETENTION AND ENHANCEMENT (CARE) STUDENTS INVITING PARTICIPATION

My name is Vicki Dobiyanski. I am a doctoral student in the Higher Education program in the College of Education at FSU. I am also currently serving as the Dean of Students at FSU, a position that I have held since 2014. I am trying very hard to do two things well- be a doctoral student for which I need to collect data and write a "VERY" long paper for my dissertation and at the same time, work 40-60 hours a week (or more) working with all the students at FSU. As the Dean of Students, I do have responsibility and oversight for many aspects of student life, including Student Rights and Responsibilities, Victim Advocacy, and much more. As a doctoral student, I am responsible for my work and with the advice of my major professor, Dr. Tamara Bertrand Jones, and my committee. I am trying hard to finish my degree, just as many of you are. But as you can tell, it is hard to do both things well and at the same time.

I did my undergraduate degree at Texas A&M University where traditions were instrumental in the everyday life of students. I was there for the infamous "bonfire" that killed 12 students. But the traditions helped me and many others come together as students and work toward our educational goals, even after a huge tragedy. This process is what I want to study and why I need your help. I need information from FSU students about your view of "traditions" and how you respond. I am especially interested in you because I want to find out how students in CARE see FSU and its traditions.

As the Dean of Students, I have a job that might make you hesitant or unwilling to talk to me or answer my survey. I want to assure you that I will NOT be the Dean of Students in reviewing your survey or if you volunteer to talk to me for an interview on the same topic. I am responsible to you and to myself to share this information with you at the start of the process. I will understand if you choose not to participate but I hope you will. Thanks for understanding and if you do participate, please know that I will be forever grateful to you for helping me complete my dream of earning my doctoral degree.

This will take you to a survey to be completed online and is anonymous. At the conclusion of the survey, I will ask you if you would be willing to participate in a one-on-one interview with me. We can conduct this interview in person or over the phone, however you feel most comfortable.

Thank you for your assistance in my research. Go Noles!

Vicki Dobiyanski

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145 BIOGRAPHICAL SKETCH

Victoria E. Dobiyanski currently serves as the Dean of Students at Florida State

University (FSU) where she supervises Case Management Services, New Student and Family

Programs, Student Disability Resource Center, Student Rights and Responsibilities, Victim

Advocate Program, and Withdrawal Services. Prior to this role, she served as the Director of

Student Government at FSU from 2010 – 2014. From 2007 – 2010, Victoria was a Student

Development Specialist III at Texas A&M University where she advised Student Senate,

Conference on Student Government Associations (COSGA), and did risk management for

Student Government. In her first full-time professional role, Victoria served as a Program

Coordinator at the University of Notre Dame from 2006 – 2007. Victoria earned her Bachelor’s of Business Administrator from Texas A&M University in 2004 and her Master’s of Science in

Higher Education in 2006.

146