Tenant Chemistry


Tenant Chemistry

With unorthodox advocacy and organizing tools, the Connecticut Tenants Union is paving the way for a national movement to shift the power balance of American housing. But can they build the community necessary to succeed?

Published on October 31, 2022

 

nI late August, 2021, in an eight-sided gazebo at the corner of New Haven’s Edgewood Park, 41-year-old Alex Speiser joined a new organizing drive in what he described as a “leap of faith.” It was early evening, humid, and the weather was soupy. Speiser, a high school English teacher in Darien, Connecticut, walked from his home through New Haven’s Westville neighborhood, where he was due to meet three tenant organizers. They belonged to the Central Connecticut branch of the Democratic Socialists of America, and they intended to prepare a half-dozen novices, Speiser included, for a “deep canvass.” Instead of a pitch to join a cause, the organizers wanted to knock doors, hear residents’ anger about poor housing conditions, and identify potential leaders among the tenants who could join future organizing efforts. “We tried some role-play by acting out scenarios between tenants and canvassers,” one of the organizers, Luke Melonakos-Harrison, recalled later. “I think we’ve refined our talking points since then.”

 

Speiser, who often pairs tortoise-shell eyeglasses with a plaid shirt and jeans, avoided get-out-the-vote efforts in the past, feeling that the easy sells of preachy politicos too closely resembled snake oil. The listening approach seemed more respectful and less intimidating. He was surprised by the intimacy of the Westville door-knocking. “I could hear the fear of those answering their doors, sometimes not even opening them, or opening just a crack,” he said. Some tenants in his first building were willing to share stories of rent hikes and maintenance delays. In other units, though, all he could do was peek through the dark door slits leading to darker hallways, punctuated by flickering lights and the intermittent beeping of expired fire alarms. He suspected that people hid the truth when they said, “Oh, everything’s fine.”

 

That first gathering in Edgewood Park led to a weekly canvassing routine, and that routine represented the “embryonic stages,” in Speiser’s words, of a full-fledged Connecticut Tenants’ Union, also known as CTTU, now one of just a handful of statewide “tenant unions” in America. A loose coalition of renters’ associations, individual tenants and erstwhile labor organizers, the CTTU is part of a broader movement to shift power from landlords to tenants caught in the squeeze of American housing, through ‘tenant unions,’ which have emerged in more than a few U.S. cities since 2020. Renters who belong to the union “demand stronger rights for stronger rights for tenants; an end to displacement, landlord harassment, and eviction; and democratic control of our housing,” according to the group’s website.

 

Even among other tenant unions, the CTTU stands out for its willingness to embrace heterodoxy. Theirs is a process of constant experimentation, mixing political lobbying with digital media savvy, avoiding the pitfalls of risky rent strikes, taking advantage of public hearings and under-resourced city agencies. Most central to their cause, though, is efforts to form community between neighbors in dilapidated apartments — classes of renters who, despite living down the hallway or across the street as tenants of the region’s several mega-landlords, have often never met.

 

Speiser describes himself as a once “typical liberal Democrat” who shifted course after Sen. Bernie Sanders’ first presidential run in 2016. In the aftermath of that campaign, he is convinced that the tenant union offers one alternative vision for grassroots politics — especially since he’s met Melonakos-Harrison, whose friendship has proven especially fruitful for experimenting. One year ago, I knocked on my first door,” Speiser told me. “I would never have guessed I’d be here, still doing this, today.” 

 

A NATIONAL RENT EMERGENCY

 

In 2020, in the wake of national eviction moratoriums, shutdowns of utilities and maintenance offices, and calls to cancel rent, new “tenant unions” formed in Boston, Los Angeles, Kansas City, Washington, D.C. and notably, New Haven, to protect renters. In New Haven’s metropolitan area, where low- and middle-income residents suffered from poorly maintained housing stock long before the COVID-19 pandemic began, the demand for change was particularly acute.

 

The attraction of a tenant union is similar to a labor union, at least in theory. Together, tenants provide a collective power that individual attempts to address housing concerns can scarcely match. Collective bargaining can also mean leverage over one’s landlord, if tenant union members were willing to withhold some degree of rent in exchange for demands.

 

Yet differences between labor and tenant power can make the latter far more precarious. Tenants can’t appeal to a federal agency for registration and protection of a union in the way that employees can, through the National Labor Relations Board, after an election to unionize. In most U.S. municipalities, city governments and landlords have no obligation to recognize a renter’s association—and rent strikes can be remedied in some states, depending on their eviction and retaliation laws, by replacing the unruliest tenants with others who are quietly willing to pay. The biggest difference may be that tenants in a building, by paying rent, are consumers of a good rather than workers employed to produce that good. In that sense, they have more in common with the consumer protection organizations that serve as watchdogs over banking and credit, consumer privacy, or food inspections.

 

Rent, of course, is no mere bank withdrawal or food inspection. The intimacy of home can’t be replicated as easily as switching one credit card company for another. To lose that intimacy, against your consent —  notwithstanding the scarring effect of an eviction notice or late payment on your credit score — can potentially mean losing your health, your humanity, your life.

 

In July, 2018, Greta Blau, a six-year tenant in an apartment complex named Seramonte Estates in Hamden, began to document numerous health and safety hazards in her building: toxic black mold, flooded basements and front doors that didn’t lock. Blau, who is 54, has asthma and received treatment for breast cancer during the pandemic. She notified a Hamden health maintenance inspector, Ryan Currier, about the hazards in June 2021. Currier told her to inform Northpoint, the owner of the complex. Mold and water damage continued to appear, Blau told me, in units where families with young children lived.

 

“We were trying to figure out how to do this when I started reading about one of the Brooklyn tenant unions,” Blau’s husband, Paul Boudreau, recalled. The couple reached out to Justin Farmer, one of Hamden’s city councilors and a member of Central Connecticut’s DSA, with the idea of forming a similar organization. Farmer connected them to Melonakos-Harrison.

Most central to their cause, though, is efforts to form community between neighbors in dilapidated apartments — classes of renters who, despite living down the hallway or across the street as tenants of the region’s several mega-landlords, have often never met.

Before his involvement in tenant organizing, Luke Melonakos-Harrison DIV ’23 was an outreach worker for unsheltered individuals in San Diego, California. The position consisted of “trying to put Band-Aids on the gaping wounds of our society — of chronic street homelessness,” he said. He recalled that, once he found his clients a new home, the case management didn’t stop: landlord neglect, and routinely dismal public housing conditions, were the root problem. “You wouldn’t believe how many of these houses had bedbugs,” he said.

 

Redirecting his attention toward prevention before case management, Melanakos-Harrison joined what later became the Connecticut Tenants’ Union in late 2020. At that point, the organization was a mere outgrowth of Central Connecticut DSA’s housing justice working group. At the time, the prospect of a broader, state-wide tenant union seemed “a daunting task,” he said, given that no examples of such a group existed.

 

But interest was rising. In March 2021, one organizer, Alex Kolokotronis GRD ’23, who studies political theory, put together a history lesson tracing a century of activism in New York’s urban housing districts on the Connecticut DSA’s Youtube channel. In America, Kolokotronis noted, tenant unions were at least as old as tenement housing itself. The former resulted from the latter’s overcrowding, as rising rents and poor health conditions in New York’s immigrant-dominated tenements spurred radical political organizing in the early twentieth century. “We are asking you not to hire rooms in that house,” residents of the Lower East Side wrote in 1904 on a sidewalk card, in Yiddish and English, during a general rent strike led by young Jewish women. “We want to put a stop to it once and for all. Keep away.”

 

By January of the next year, the renters at Seramonte Estates, led by Blau and Boudreau, began to organize. In February, they hosted their first canvass. While the temperature was freezing, Blau said, “It was really surprising, because I liked it.” Many of the residents were isolated in the complex, and “it was amazing to talk to somebody who’s so alone. Today, membership in the union at Seramonte Estates encompasses more than 250 tenants.

 

An Experiment in New Haven 

 

For a DSA-born alliance of graduate students, labor organizers and low-income renters, the rekindled interest in tenant unions around the country — as well as local independent efforts like those of Seramonte Estates — offered sources of insight. The Connecticut organizers invited a speaker from the Greater Boston Tenants Union to compare strategies and provide training. They consulted a thirty-page handbook entitled “No Job, No Rent: Ten Months of Organizing the Tenant Struggle,” created by Stomp Out Slumlords, a D.C. tenant union and advocacy group that formed in 2018. The handbook bemoaned “the rituals of liberal NGO politics,” celebrating instead a “capacity for direct action” and change driven from below— capacities that also appealed to tenant organizations across Connecticut. 

 

The handbook’s assumption that more radical, grassroots tenant unions would clash with other NGOs was perhaps unsurprising, given its origins; Stomp Out Slumlords themselves left the D.C. Tenants Union in September 2020, due to creative differences. Yet their strategy of going it alone was risky, particularly when rent strikes were involved. On the one hand, strikes in D.C. were successful in bringing the attention of media and public officials to poor housing conditions — or at least, they were during an eviction moratorium dating to the start of the COVID-19 pandemic. Once those moratoriums ended, the costs for tenants who participated in a strike grew: eviction, an affected credit report, a lawsuit from their landlord to obtain the leftover rent.

 

The Connecticut organizers suspected that New Haven could present a smoother route. In D.C., “you couldn’t just call up your Alder like you can in New Haven and set up a meeting,” Melanakos-Harrison said. “Here, there’s thirty of them in a small little town.” With fewer degrees of separation between Alders, tenants, and city agencies, more avenues and levers of power were available to tenant organizers — fines, court filings, and calls for greater regulatory funding. Once the Connecticut eviction moratorium expired in June 2021, the union would need any institutional leverage that it could find.

 

Building that leverage would mean targeting two institutions: the Livable City Initiative, also known as LCI, and Connecticut’s Fair Rent Commissions, both of which are present in New Haven and some surrounding towns. LCI, New Haven’s housing code enforcement agency, provided tenants an avenue for filing individual complaints about housing codes and conditions — although timely response and enforcement was another story. The Fair Rent Commission, formed in 1984 to “control and eliminate excessive rental charges on residential housing,” according to the city’s website, can initiate a public hearing, after a tenant files a complaint. While a complaint is under consideration, the Commission can choose to suspend payments or freeze a tenant’s rent to its former amount before the increase.

“In New Haven’s metropolitan area, where low- and middle-income residents suffered from poorly maintained housing stock long before the COVID-19 pandemic began, the demand for change was particularly acute.

The CTTU sees both agencies, with respect to their funding, personnel, and legal powers, as potential levers that can shift power into tenants’ favor when grievances or rent increases arise. Melonakos-Harrison thought the Fair Rent Commission was particularly under-utilized: in 2020, the Commission finally hired another employee in what was previously a one-person office.

 

As I spoke to more organizers, another difference of New Haven struck me besides the city’s size: the structure of the property market was distinct from larger cities too. Extractive landlords are abundant in New York and Los Angeles, but those cities are large enough that no one (or two, or three) property owners can corner the market quite like they can in New Haven. For the past decade, housing in Connecticut’s third-largest city has been dominated by three competing firms: Ocean, Pike and Mandy Management. As the New Haven Independent reported this March, Mandy Management affiliates purchased 558 apartments in New Haven in 2021; Ocean Management attempted to sell 399. Rentals in New Haven are a seller’s market, even as many properties are labeled as “distressed” housing stock. Low- and middle-income residents, regardless of industry or employment, have little choice but to rent from them.

 

At first, CTTU membership followed the directions in the “No Job, No Rent” handbook: let tenants take the lead first, and form a union later. By filing individual LCI violations and Fair Rent Commission complaints at the same time, tenants would experience — they hoped — the social chemistry necessary to form a new union, affiliated with CTTU but nonetheless independent. An early victory at Windsor Housing Authority in central Connecticut seemed to confirm the approach. Residents of the building, which largely constituted low-income housing for seniors and persons with disabilities, met with CTTU organizers during a fair rent hearing in Hartford. The residents of Windsor Housing Authority had begun to form a union as early as January. By May 2021, with the help of CTTU, the Windsor tenants accomplished one positive change: the contract of the complex’s executive director, whom they blamed for poor maintenance, was terminated.

 

CTTU’s advocacy in other arenas also bore significant legislative fruit, boosting morale. On May 27, 2021, a bill to protect the right to counsel in housing courts’ eviction cases in Connecticut, passed both houses of the state’s legislature and arrived on the Governor’s desk. The CTTU had advocated for its passage for five months. “We were sort of riding high on that victory and wanting to get in more grassroots organizing and face-building work and real, you know, bread-and-butter organizing in terms of building working class institutions,” Melonakos-Harrison said.

 

Eventually, though, the strategy of taking action before forming a union organization fell apart. “The reasons tenants don’t want to submit complaints as individuals are extremely reasonable and rational,” Melanakos-Harrison explained. “Your landlord will know exactly who you are. And if you just call LCI on your own and request inspections, your landlord knows that you did that.” At the Fair Rent Commission in New Haven or Hamden, a tenant who individually filed a complaint would have to face their landlord — or more likely, their landlord’s attorney — alone, and contest the claim. “People intuitively understood how risky that was for their housing situation,” Melanakos-Harrison said. Retaliation did not have to consist of eviction to be risky: it could mean renewed harassment, neglect to attend to repair and maintenance, or even failure to renew a lease.

 

Igniting the social solidarity necessary to form a union, the organizers realized, required a spark—this time, in the form of CTTU itself. Their second experiment took place at Quinnipiac Gardens, a nine-building mid-century complex in New Haven’s northeasternmost corner, cut off from the rest of the city by the Quinnipiac and Mill rivers. Tenants complained of water damage, black mold, and broken appliances, and demanded repairs done in apartments. In August 2021, the CTTU organized ten members into “a direct action” at Pike International’s headquarters, on Howe Street across the river. They were armed with a petition: fix the mold and water, and put an end to irregular rent increases. Most of all, they wanted a document in hand, their own copy of the report that an inspection occurred. 

 

The union also pivoted to the city for recourse, facilitating the arrival of the Livable Cities Initiative director, Arlevia Samuel, to inspect poor conditions in the cinder-block properties. Eventually the city dedicated a weekly inspector to Quinnipiac Gardens, at a predictable day and time. As the movement bled into November, the union won tenants the right to receive their own regular inspection reports, instead of phoning a number that may never get a callback.

 

“We’ve just been experimenting with so many different things this year,” Melanakos-Harrison said. Experimentation left him more confident than recalcitrant: he observed that “we aren’t following the Stop Slumlords model as much as I thought we would.” By this summer, he was ready to return to the “No Job, No Rent” handbook with suggestions for improvement.

 

The union’s experimentation often took an aesthetic turn. The two “Ts” in the CTTU logo lean inward, creating the illusion within the logo’s center of a gabled house. On their website, the CTTU offers visitors an array of colorful designer tees and tote bags. One T-shirt reads “Evict Your Landlord!” above a rainbow encompassing New Haven; another, depicting a red-eyed mug surrounded by insects, dons the caption, “We’re Taking Back the Hive!” Melonakos-Harrison drew my attention to the motifs of buzzing, swarming animals throughout the design: thousands of bees, bats and wasps. “Landlords have capital,” he said. “We have people power.”

 

Hamden’s Push for Dignity

 

On Sept. 6, the CTTU shared some welcome news on its Twitter account: the New Haven Board of Alders had passed an ordinance to formally recognize would-be tenant unions, provided that a majority of renters voted in support of them. The rule meant that, in Fair Rent Commission proceedings, unions could represent themselves, cooperate in investigations of unfair rent increases, and testify on behalf of their members.

 

For Blau’s union, the examples set in New Haven inspired similar tactics in Hamden. In a September 15 hearing over Zoom, the city of Hamden hosted its first Fair Rent Commission meeting to hear complaints about unfair rent increases. All the complainants at the hearing were tenants at Seramonte Estates. Blau, Melonakos-Harrison, and other CTTU affiliates attended; they would testify on behalf of the tenants.

 

The first tenant to speak, Sameed Iqbal, lived in a five-bedroom apartment with his brother’s family and aging parents. He said he faced a rent hike from $2,000 to $3,500, a 75 percent increase. Soon afterward, Kirk Westfall, the attorney representing Northpoint, Seramonte’s property manager, requested to delay the meeting’s conclusion until October, claiming he needed more time to prepare. The delay could mean that Iqbal and the complainants would be liable for September’s increased rent.

 

“Can I ask a question, please?” Blau interjected. “We’ve been trying to get the management to speak with us since July. Or even before that, I think, June? So that’s been months, and honestly, I don’t think that’s a good reason for a continuance. I also think that we could go forward tonight with our statements, and that we adjourn another day for Mr. Westfall to do his part.” She went on. “My question is, which rents are not going to get raised? Everybody’s? Are they going to continue raising everybody else’s rent?”

 

“Well, the Fair Rent Commission only has jurisdiction over people who file complaints,” Conte Robinson, a member of the Hamden Commission, said.

 

“I understand that. We have a lot of other complaints,” said Blau.

 

“Well, you may have, but the Fair Rent Commission can only deal with the complaints that are before them,” said Robinson.

 

“We have complaints before the Fair Rent Commission, is what I’m trying to say,” said Blau.

 

The Commission allowed three of the tenant complainants to testify that night; Melonakos-Harrison served as a Spanish interpreter for one of them. Westfall’s request to delay the determinations was granted, so long as tenants would be spared from rent increases while their cases were considered.

Really, you have to have people outside your community backing you up.

On Sept. 28, at the invitation of Speiser and Melonakos-Harrison, I drove to Hamden, where members of the CTTU’s Seramonte Estates branch, including Blau, were gathered at an intersection in front of the city’s Memorial Town Hall. The Seramonte tenants hoped to attract local support for their usual causes of towing fines and toxic mold, especially from the most prominent invitées: three members of the city council and a State Representative. They also wanted to champion a tenants’ rights ordinance  that would follow New Haven’s lead and formally recognize tenant unions in the town’s municipal law, allowing the union to interact with attorneys in Fair Rent Commission procedures. Passing cars honked in support as attendees brandished cardboard signs and leaned others on wooden posts along the Hall’s marble walls to illustrate their grievances: “No More Predatory Towing!” “QVHD, Inspect the Mold!”

 

Blau took the stand, a red megaphone in her right hand. Her voice didn’t waver. “We are asking our government to prioritize housing as a human right,” she said. “We deserve to have strong roots in our community just like homeowners!” The crowd cheered. State Representative Robyn Porter took the stage, and the mood shifted. Attendees watched, silent with anticipation, while CTTU organizers flitted from newcomer to newcomer, collecting signatures.

 

“I’ve heard people say ‘pay your rent,’” Porter said. “But I want to ask people: if you were living in chronic conditions that the tenants at Seramonte are living in, would you be paying your rent?” “NO!” the tenants yelled. She closed by giving the audience what they waited for: a personal statement of support for legislation that the Connecticut legislature would consider “in 2023 when we go back in January to address these increases and put a rental cap.”

 

“Let’s finish strong, y’all,” Melanakos-Harrison said, taking the megaphone. “When I say, ‘What do we want,’ you say, ‘rent control’!”

 

“What do we want?”

 

“Rent control!”

 

“When do we want it?”

 

“Now!”

 

I approached Blau toward the end of the rally. We sat on the concrete steps to Memorial Town Hall. Her dark sunglasses, with purple rims and green striped sides, covered a third of her face, which was otherwise framed by gray, tousled hair. 

 

She wiped her eyes underneath the sunglasses, which stayed on. “We’re being evicted,” she said. “Or at least, they’re trying.” The tattoo on her right arm, exposed from carrying the megaphone, was an infinity figure eight. 

 

According to court filings, in July, several months after Blau and her husband formed the Seramonte tenant union, the couple received a “notice to quit” — an eviction notice — from a limited liability company affiliated with Northpoint Management, which owns Seramonte Estates. The LLC claimed the right to evict the couple, on account that they represented a “serious nuisance,” in two counts against Blau and one count against Boudreau. They found counsel in the New Haven Legal Assistance Association, who represented them in a housing court appearance in August. 

 

The lawsuit was not Seramonte’s first involving the couple. In a separate case that began in June, Boudreau sued the Seramonte Estates LLC for negligence after he sustained serious injuries during a fall in the building’s icy parking lot, claiming the property managers failed to maintain it properly. In response, the company blamed Boudreau’s injuries on his negligence while walking across the lot, according to court filings. (The eviction notice arrived less than a month after Boudreau filed his lawsuit.) Both legal cases are ongoing. 

 

Blau wasn’t always sure whether residence at Seramonte Estates was worth the fight, between her asthma and the basement’s black mold and the threats from Northpoint Management. In the past month, though, she has decided to stay put in Hamden, with Boudreau. The organization she put in motion represented too much, and too late, to let go now. I asked her whether the apartment felt like home to her, and she said, “I close my eyes and pretend it’s just a house in the woods.”

 

She attributed her steadfastness in part to CTTU’s support for their nascent union force. “Luke [Melonakos-Harrison] has been our…” she trailed off, as a tear escaped the protection of her sunglasses. She gestured at the late September air, beginning to chill around us. “Really, you have to have people outside your community backing you up.”

 

The Next Caper, at Blake Street

 

At Elizabeth Apartments, a four-building, 70-unit complex in the Beaver Hills neighborhood of New Haven, the CTTU has launched its most recent experiment in tenant protection. The trouble began on January 1st, 2022, when sheets of paper appeared on the front door of each unit in Elizabeth Apartments, indicating that Farnam Realty Group, a local real estate firm, would take over the building’s rentals and leasing. At the time, Farnham was responsible for maintaining properties owned by Ocean Management, a major property owner in New Haven, which had purchased the Elizabeth Apartments complex through an LLC for $9.2 million. By April, Ocean Management began managing the building directly, and renamed it after its street address, 311 Blake Street. At that point, the tenants were informed that Ocean Management had no intention of renewing any of their leases. If the tenants wished to stay, the company wanted them to pay a stiff increase to their rent — and to pay month-to-month, with no guarantee of whether the next month at 311 Blake Street would be their last.

 

The landlord’s plan was to “buy this place up, renovate, turn it into a much more gentrified apartment complex and attract people who could pay those kinds of prices,” as one tenant, Jessica Stamp, put it. A six-year renter at Blake Street with deep-set eyes and flyaway brown hair, Stamp paid $950 a month for her single-bedroom under Roger Simon, the former owner. She was floored to hear the new prices Ocean proposed in its other properties after renovations — up to $1,895 a month, high for anywhere in New Haven. When she and the other tenants discovered that they risked losing their leases, they decided to form a tenant union. 

 

In July, they requested a meeting with the Ocean property manager and an attorney to discuss the change to their leases. They also had concerns about Blake Street’s dangerous construction and maintenance practices. Despite the master plan to renovate, which involved painting every possible exit to apartment floors at the same time, effectively trapping tenants inside their homes, the management had no plan to fix long-standing mice infestation, toxic mold, and rotting wood in the floors and windows.

 

After the meeting, Sarah Giovanniello ’16, a representative of the union — now termed the “Blake Street Tenants’ Union,” with a nod to Ocean’s renaming — contacted the CTTU with a proposal for partnership. To the Blake Street tenants, the CTTU represented a crucial resource for strategy and organizing tips. To the CTTU organizers, their drive showed promise: the tenants had started their union independently, and their landlord was Ocean Management, one of New Haven’s largest and most prolific property owners. The latter fact was convenient because the New Haven ordinance would only recognize a tenant union that included 10 or more units of apartments with the same owner, a description that fit Ocean. The company has been found culpable of 27 criminal housing violations in New Haven since this spring. 

“Stamp paid $950 a month for her single-bedroom under Roger Simon, the former owner. She was floored to hear the new prices Ocean proposed in its other properties after renovations — up to $1,895 a month, high for anywhere in New Haven.

The union leaders from each party agreed to host a joint gathering on Blake Street’s home turf, to offer their proposed alliance to broader membership for approval. DSA organizers arrived early to 311 Blake Street, bringing chocolate chip cookies, Dunkin’ Donuts, and nut pastries from Pistachio, a nearby café, for a plastic table reception of hors d’oeuvres. 

 

Speiser brought carrots and pretzel chips. His CTTU responsibilities had thus far consisted of canvassing. The Blake Street visit, just a ten-minute walk from his first canvass on that day in Edgewood Park, would be the first new union meeting he attended: he didn’t know what to expect. Organizers from the CTTU and the Central Connecticut DSA intermingled, arranging fold-up tables and chairs in a grassy clearing tucked behind one of the complex’s four brick buildings. 

 

Stamp brought a fold-up chair of her own. She was wearing flip-flops, exposing toes that she had managed to paint turquoise without leaving behind a single chip. A science teacher at a nearby technical high school, Stamp normally exuded the confidence of someone whose “crazy skills” in managing a classroom translated well to the rap-sheet minutiae of union organizing. Headed into the meeting, she was feeling uncharacteristically anxious. She hadn’t been told the location until the last minute, and worried that “they weren’t actually doing what they said they were gonna be doing — standing up for us and fighting for these things for us.” DSA and CTTU organizers could leave 311 Blake Street the next day, but Jacob Pap, the Blake Street property manager, could dangle a month-to-month renting arrangement and prospects of a renewed lease over her head. Would the union have a plan for those consequences? Jessica Stamp was unwilling to risk diving into conflict without one.

 

Outside, the DSA organizers gathered in a semicircle before a three-piece poster board. Illustrated on the canvas was a pyramid of social class — “City Government, Mayor, and Board of Alders” on top, “TENANTS,” represented as an army of stick figures lining the bottom — akin to the famous 1911 political cartoon, “Pyramid of a Capitalist System.” Instead of that cartoon’s straightforward hierarchy, though, the CTTU poster was suggestive of the union’s multi-levered, experimental approach. Included within the pyramid were the hard policy levers: making complaints to the Livable City Initiative and Fair Rent Commissions. Encircling the sides were harder-to-quantify social factors: “reputation,” “media attention,” “existing social networks.”  They may as well have added their T-shirt sales.

 

A veteran DSA organizer, Mark Firla, explained that the tenants could have help writing a new lease for themselves, and proposing it to the Ocean managers. He had sought help in the matter from Yale Law School’s Jerome N. Frank Legal Services Organization, which provides pro-bono legal support for public interest cases.

 

The plan sounded a little half-baked to Jessica Stamp. She had no reservations about piping up: “What are we doing? I feel like we’re floundering here.” The union’s lease-writing activities, she pointed out, could be a red line for Pap and the Ocean Management leadership, who had the potential to outgun the tenant organizers. Shmuel Aizenberg, the principal of the LLC that purchased Elizabeth Apartments, had personally attended the July meeting with Pap; there, he’d boasted to the tenants about the millions in investments on hand to support the Blake Street renovations. Stamp went on to describe her concerns about the union’s leaderless structure — not unrelated to her accidental exclusion from the emailed-out details of the meeting. 

 

For a moment, Firla turned a little red, but he seemed to regain his footing as he paused to consider that the woman in the folding chair facing him might have made a good point. “We are recognizing a union here,” he said, gentle but firm. Declaring as much could come with protection, with New Haven’s new tenant union ordinance. 

 

After the DSA group finished making their appeal, Melonakos-Harrison and Speiser approached the canvas. They explained their history with CTTU, offering affiliation with the broader union and taking the temperature of the dozen-plus gathered tenants. Melonakos-Harrison’s voice rose in pitch, for dramatic effect: “Do you want to join a union of Ocean Tenants?” 

 

The vote was a unanimous yes. Stamp was “in,” although she wasn’t sure about taking a leading role in the new union. Yet the need was obvious, and CTTU organizers were cunningly persuasive. After the meeting, she said, “all these people were trying to talk to me and I felt like I was being recruited, and it turns out I was.” Stamp now describes herself as the “front man” of the Blake Street union, e-mailing weekly missives of the union’s next course of action. Once the afternoon light in October began to wane, she offered to host union meetings in her apartment instead of among the overgrown bushes outside. 

 

Most recently, Stamp has spearheaded a new tactic: encouraging tenants to leave strategic Google Maps reviews that documented Blake Street’s poor conditions to hold Aizenberg and Pap accountable. So far, they have left four reviews, all with one star. The trick was to aim for specific results. Two days after Stamp posted about a broken toilet that had been sitting in the parking lot for four months — “I shouldn’t have to live like this,” she wrote — the toilet, among other subjects of complaint, disappeared. 

 

Stamp’s daily ritual after arriving home from teaching used to be simple: isolate and recuperate. But after joining CTTU, she relished the chance to chat. “Last Saturday, I knocked on every single door in the apartment complex. I probably talked to about 25 people,” she said. “I can’t have a weekend day of just being an isolated hermit. I mean, I like talking to people. I like feeling useful. I like seeing people’s needs get met.”

 

Her evolution reflected the hopes of CTTU as a whole, which were rarely rewarded with unambiguous success. But they were also far from unfounded. On Oct. 19, after hearing further testimony, including from Melonakos-Harrison, the Hamden Fair Rent Commission voted to freeze rent increases for three of the Seramonte tenants who filed complaints in September. In the wake of the decision, Greta Blau reflected on the psychological relief, after the toll of so much neglect. “It gets very depressing after a while,” she said. “And finally someone’s like, ‘Here’s a way to do this together,’ and then you feel less alone.”



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Connecticut’s Methadone Clinic Conflict and Battle Against the Opioid Crisis

Published on May 31, 2022

“On Dixwell Avenue in New Haven’s Newhallville neighborhood, a large billboard reads: “STOP THE APT FOUNDATION FROM RELOCATING TO NEWHALLVILLE.” When the APT Foundation, a Connecticut not-for-profit organization that provides addiction treatment services, purchased 794 Dixwell, a building at the corner of Dixwell Avenue and Elizabeth Street, in January of this year, they planned to use the space as their new foundation headquarters as well as a substance use disorder treatment facility and methadone clinic. The foundation’s intention to purchase the building was not disclosed to community leaders beforehand, and massive pushback from the Newhallville community has complicated the foundation’s plans to move into the neighborhood.

Newhallville, a neighborhood on the New Haven-Hamden border, is home to longtime residents who care deeply about their community. The neighborhood is battling a variety of systemic issues: poverty, violence and lack of access to healthy foods, amongst others. The area’s residents view the APT Foundation’s move into the neighborhood as yet another roadblock to progress. “We are looking to move forward … in a more positive community … with things that can help us and support us … and not stress our community where it’s going to go backwards,” said Jeanette Sykes, chairwoman of the Newhallville-Hamden Strong movement.

The APT Foundation, founded in 1970 by Herb Kleber, a former faculty member of the Yale School of Medicine’s Department of Psychiatry, is one of the oldest addiction treatment programs in the United States. The foundation uses a holistic treatment approach and provides mental health counseling, primary care, housing assistance and vocational training to its patients, in addition to the implementation of pharmacological treatment methods such as methadone maintenance. “At the APT Foundation, we have a very integrated care model,” shared Jeanette Tetrault, a Yale professor of medicine and public health and a staff physician at the foundation. “We provide on-site primary care … as well as having a distinct role in the management of substance use disorder with our patients. We also provide integrated care for things we commonly see in patients with substance use disorder, like HIV and hepatitis C treatment.” Opioid use disorder is not an illness with a wholesale treatment, and the foundation combines a variety of methods to best suit their patients’ needs.

Medication treatment for substance use disorder has proven to be one of the most effective rehabilitation methods for opioid use disorder. Methadone is an inexpensive, long-acting opioid that, when administered properly and consistently, can allow those recovering from opioid use disorder to stabilize and resume daily life with a decreased risk of overdose should they relapse. Robert Heimer, a professor of epidemiology and pharmacology at the Yale School of Public Health, described it as the “gold standard treatment for opioid use disorder.” Methadone works by fulfilling a biological need which has been produced by long-term opiate use. Methadone maintenance, the prescription use of methadone, doesn’t get users high, it simply allows people to feel normal again and to lead their lives without debilitating cravings or discomfort that might encourage some to return to illicit drug use. Other treatments such as buprenorphine and naltrexone are available as well.

While the medical community has understood the effectiveness of methadone for treating opioid use disorder since the 1960s, stigma, ethical concerns and an abstinence-only mindset within the community itself has left methadone as a highly regulated substance. Methadone can only be administered at special clinics, such as those run by the APT Foundation, which are sequestered from general medical services. “A state like Connecticut has 7,000 to 10,000 people a year who are getting abstinence-based treatment and having their tolerance reduced,” Heimer pointed out. If those people relapse and come into contact with fentanyl, their bodies are much less prepared to take on such a potent substance, leading to fatal overdose. Those in methadone treatment programs are less likely to relapse in the first place because their chemical cravings are being met, and if they do relapse, their tolerance is higher, so they are at a lower risk of overdose. The treatment is often used in conjunction with therapy or counseling.

The APT Foundation uses an open access model, meaning the clinics accept walk-in patients for voluntary treatment and counseling regardless of their ability to pay. “We really, really work hard not to turn patients away from treatment and also to keep them engaged in care,” Tetrault explained. The organization treats 8,000 people every year, and people from outside of New Haven commute into the city to receive treatment at their clinics. 

For several decades, New Haven has been in the throes of an opioid crisis that has only grown from year to year, parallel to national trends. Twenty-eight percent of Connecticut’s drug overdose deaths since 2015 have taken place in New Haven County, despite the city making up just under a quarter of the Connecticut population. The Connecticut Department of Public Health has tracked the number of unintentional overdose deaths in the state since 2015, which are accessible through a data dashboard. The number of drug-related deaths rises every year, with a 12 percent increase between 2020 and 2021. The COVID-19 pandemic increased the already-growing number of people using drugs and dying from drug use.

“ Addiction is a community issue, and it requires community compassion and response. ”

The New Haven Harm Reduction Task Force, founded in 2020, oversees many of the city’s harm reduction programs. “Harm reduction aims to decrease economic and social burdens and help save lives by equipping drug users with the tools necessary to keep themselves and the community safe,” Andressa Granado, an opioid community health worker on the New Haven Harm Reduction Task Force, said. “This could mean providing folks with drug checking supplies such as fentanyl testing strips, or making clean syringes available to prevent the spread of HIV or HEP C.” Their work includes facilitating syringe collection sites, medication take back days and awareness campaigns which aim to foster a sense of community and destigmatize substance use disorder. “Addiction is a community issue, and it requires community compassion and response.”

Increased prescription of opioids in the 1980s and 1990s to address the United States’ undertreated chronic pain problem sowed the seeds of today’s drug epidemic. “The medical establishment and the insurance companies created a situation that the pharmaceutical industry leapt on— it greatly expanded access to pharmaceutical opioids,” Heimer explained. Around 2011, new regulations significantly reduced the amount of pharmaceutical opioids available, but the problem really only started there. “We didn’t increase treatment. … We just cut people loose,” Heimer said. “Some people stopped using [opioids] … Some people couldn’t, so they had to find alternatives.” Many people develop a chemical dependence on their prescribed opiates or get them from a friend or family member with a prescription. When these prescriptions run out, some people turn to illegal drugs to avoid withdrawals.

In the last decade, the proliferation of fentanyl and other synthetic opioids on the illicit drug market has further caused overdoses to soar. Since 2015, fentanyl has been a leading cause of drug-related deaths in Connecticut; it was involved in 71 percent of fatal overdoses. Fentanyl is much stronger than other drugs such as cocaine or heroin and is often mixed in with other substances to make a cheaper product that is also more potent and addictive. Many users are unaware that the drugs they have been sold contain fentanyl.

The city of New Haven, along with other major urban areas in Connecticut such as Hartford, Bridgeport, and Waterbury, has become a hotspot for fatal overdoses. These cities have a far greater instance of drug-related deaths than the cities, towns and suburbs they neighbor. This is in part due to the concentrated populations of these cities, but the design of the state’s public and social service infrastructure contributes to these numbers as well. “New Haven is the magnet for the poor, displaced, and evicted people whose drug use in the suburbs makes their continued living in the suburbs unsustainable,” Heimer said. “Public health, education, housing, transportation — all those things are sort of seen as city or state responsibility.” 

Methadone treatment is daily for many patients, so they are required to return to a clinic every day to receive treatment. Due to this model, methadone treatment becomes inaccessible to many who are not easily able to visit a clinic every day. Connecticut’s Department of Mental Health and Addiction Services categorizes treatment programs by region. Five out of nine of Region Two’s methadone treatment programs are located in New Haven. These nine clinics, four of which are run by the APT Foundation, are intended to service 36 cities and towns in southern central Connecticut. New Haven is grappling with the drug use of not only its own residents, but also the residents of surrounding communities, and its opioid treatment programs take on regional responsibilities, as other communities without reduction and drug use prevention programs rely on New Haven for medical services and treatment programs. 

The APT Foundation’s proposed headquarters location “is [in] one of the areas in Newhallville that is making a really strong comeback,” said Barbara Vereen, a local representative of Newhallville and an organizer of the Newhallville-Hamden Strong coalition. “We built a park in that area. The businesses are coming back and thriving. We worked very hard to push in that area to make sure that we cleaned up.” The park in question was once the “Mud Hole,” a vacant lot central to Newhallville’s drug trade. It is now a community greenspace site, in essence a public park, called the Learning Corridor. A Connecticut transit bus stop near the clinic is across the street from this park. The Lincoln-Bassett Community School, a public elementary school, is just down the block.

“Bringing in a methadone clinic can set our neighborhood backwards,” Vereen added. She enumerated her concerns: patients will have to wait outside the clinic for their treatment, needles will be discarded around the clinic, the infrastructure of the area is not prepared for the influx of traffic from outsiders coming to the clinic and the building is not in an accessible spot for those coming from outside the city. “We’re a neighborhood that’s dealing with trauma and to put something that’s going to cause more trauma and cause more issues is not good.”

Katurah Bryant, a licensed alcohol and drug counselor and the former assistant clinical director at the Connecticut Mental Health Center in the substance abuse treatment unit, shares these concerns. She believes that neighborhoods like Newhallville, those that are “already economically and financially depressed, largely because we do not receive funds that other neighborhoods receive,” are often taken advantage of as spaces for opioid treatment programs. 

The relationship between Newhallville and the APT Foundation was contentious from the start. Newhallville residents expressed frustration that the APT Foundation was not in touch with their community representatives before purchasing the building. Lynn Madden, president and CEO of the APT Foundation, states that the foundation was looking at the building and its zoning alone without considering the surrounding community in their search for a new location. All their other clinics are currently in leased buildings, so the foundation was looking for a space they could purchase. Community members maintain that APT’s lack of consideration of the profile of the area is irresponsible.

The APT Foundation has long been a source of controversy in New Haven more broadly. “Their foundation has a track record for how they do business in black and brown communities,” Bryant said. City residents see the foundation’s clinics as hotspots for violence as well as drug use and solicitation. They expressed frustration over patients’ behavior while waiting outside the clinics for treatment as well as their conduct on the New Haven Green and other places they may visit on their way to or from treatment  centers. The clinic the APT Foundation currently runs in the Hill Neighborhood has been the subject of complaints and outrage due to allegations of increased crime and violence, drug selling and use and public health hazards such as dirty needles around the site. 

“ We’ve created a system that makes it hard to expand [the clinic system] and that makes communities nervous when you say, ‘I want to put a methadone program in [your] neighborhood.’ ”

Some New Haveners believe the clinics attract more people with substance use disorder to the city and are frustrated by what they view as poor community-membership on the part of the foundation’s leadership. “We’ve created a system that makes it hard to expand [the clinic system] and that makes communities nervous when you say, ‘I want to put a methadone program in [your] neighborhood,’” Heimer said. As neighborhoods that house opioid treatment programs will see an influx of people with opioid use disorder coming into their communities for treatment, clinics become “associated with the notion of all these drug users hanging around, and there is some truth to that.” People remain afraid of or misunderstand what having people with substance abuse order in their neighborhoods means for their communities; some may also be ignorant of the fact that members of their own communities are struggling with addiction.

At a monthly meeting of the Downtown-Wooster Square Community Management Team in 2018, Madden refuted many of the allegations against the foundation, citing its important work in the community and the steps it has taken to address concerns and be in communication with the neighborhoods that house its clinics. Her comments were not well received by the New Haveners at the meeting, particularly those who live or operate businesses near the APT Foundation’s clinics. The foundation’s unresponsiveness to previous attempts by community members to reach out has left some skeptical about the organization’s commitment to mending its relationship with the city.

Since the public became aware of the sale of the Dixwell Avenue property at the beginning of January, Newhallville has united to oppose the foundation’s move with rallies, public hearings, letters of support from surrounding communities and a petition that has gathered over 1, 000 signatures from local residents. Per the Yale Daily News’ reporting from a protest at the proposed Dixwell Avenue site in early February, community leaders and concerned citizens gathered to speak out against the APT Foundation’s move into Newhallville with impassioned speeches about the crime, violence and other negative impacts that the clinic would bring to the community. Both New Haven Mayor Justin Elicker and Hamden Mayor Lauren Garrett were in attendance. “We are reaching out and gaining support from the Greater New Haven Area. We are reaching out to our legislators to ask for their support,” Vereen shared. 

In their petition, Newhallville-Hamden Strong proposes finding “alternate solutions to treating county patients suffering from addiction.” “I’m not going to put [the clinic] in another community because I don’t believe any community should have it,” said Sykes. “There are appropriate industrial areas that it should be in where everybody can get support.” 

Opinions are divided regarding the impact of a clinic more accessible to Newhallville residents. “It’s better to have a treatment program in your neighborhood than to have drug users who are unwilling to go elsewhere for treatment continue to be drug users in your neighborhood,” explained Heimer. On the other hand, Bryant said, “I mean we can always, always, always use more, but there’s adequate spaces … places that are more appropriate for this kind of service than down the street from an elementary school or near the corner where children have to catch the bus.” Bryant cites other programs that are available to the citizens of Newhallville seeking treatment in the broader New Haven area, such as the Connecticut Mental Health Center and MAAS CASA.

Opioid treatment programs, particularly those which offer medication treatment, are highly stigmatized spaces. The APT Foundation’s mission may in fact be better suited for a different location, but viewing these clinics as inherently dangerous or detrimental spaces can contribute to a larger narrative which disparages people with addictions in their journey to treat a chronic disease. ​​I wish no one felt that way. Look at what we are providing, what we are doing,” Tetrault said. “On the other hand, constantly pushing treatment programs into residential neighborhoods may not be the right answer. In a perfect world, methadone, which is an evidence-based treatment for a highly morbid condition, would not be segregated from the rest of health care.” 

An alternative use for the Dixwell Avenue space as a community wellness and education center is now on the table, and Rev. Boise Kimber and the New Haven-based mental health organization Clifford Beers were awarded a $2 million state grant to go towards the proposed Resilience Academy. “It can be used for a fresh food market. It can be used for … mental health services for the community. It can be used for … our children in this community. Just by being a black or brown person in America you are traumatized, so we need healing spaces,” Bryant said. “I mean there’s so many things that can go into that space — meeting spaces, education spaces, training spaces.” 

In response to plans for Resilience Academy, New Haven Mayor Justin Elicker announced that the APT Foundation would put their applications for zoning approvals for the Dixwell Avenue building on pause to see if they can find another suitable location to move to. Discussion between local government, Newhallville residents and the APT Foundation to resolve this issue is still ongoing. Another press conference and rally led by members of the Newhallville-Hamden Strong coalition, called the “Hour of Prayer,” took place outside the site on May 21. According to reporting from The New Haven Register, Kim Harris, president of the Newhallville Community Management Team, said at the event: “We are in solidarity … This (battle) is going to have a huge impact on who we are and where we live … There’s been a unification in Newhallville that is here to stay.”

As Newhallville gathers support to keep the APT Foundation out of their neighborhood, they are also building a coalition within the New Haven community that has the power to inhibit the mission of the APT Foundation more generally. The foundation’s clinics in commercial areas such as Long Wharf have been cause for complaint in the past, as has the mere presence of people from these programs at bus stops and on the New Haven Green. Wherever the foundation moves, the community’s concerns will follow. Conversely, the opioid epidemic is showing no signs of slowing down, and communities in New Haven are going to have to bear the responsibility of treating citizens with opioid use disorder. 

The situation in Connecticut is representative of a nationwide drought of opioid treatment programs, or OTPs. For example, “the Veteran Affairs health care system has a total of 33 OTPs nationally,” Gabriela Garcia, director of the Opioid Treatment Program for the Virginia Connecticut Healthcare System, said. The clinic system not only precipitates the insufficiency of treatment availability but also promotes the misconceptions associated with opioid use disorder by physically separating these services from general medical care. “Limiting treatment to these clinics can be a barrier because A) they could not be available, and B) people feel the stigma, and they don’t want to go there.” 

“ We have so demonized drug users that we don’t think of them as capable of self-control. ”

Heimer believes there is a much more effective model for methadone distribution, one that is already in practice for many other prescription drugs. He proposes allowing patients to pick up their monthly supply of methadone at their local pharmacy and to administer the drug themselves. “We have so demonized drug users that we don’t think of them as capable of self-control,” Heimer explained. However, research demonstrates this is a misconception.

When visiting clinics daily for treatment became untenable due to the COVID-19 pandemic, the Substance Abuse and Mental Health Services Administration, or SAMHSA, loosened methadone regulations to allow for take-home self-administration of the drug. “Clinics are probably implementing different approaches at this point, with the loosening of federal guidelines … during COVID,” said Garcia. “We have people coming to clinic once a week or every two weeks that in the past might have come much more often.A study led by Heimer at the Yale School of Public found that this model did not lead to an increase in methadone overdose-related deaths or reduce the number of people participating in treatment. “I have a patient who said: ‘My family now thinks this is just a treatment. I get a prescription every 30 days. I take my medication every day. They finally don’t look at methadone as a problem,” Tetrault shared. This methadone maintenance model is far less intrusive to the daily lives of patients. Experts are advocating for an indefinite continuation of these pandemic-induced practices, but the path to reform is slow.

The clinic-based system for methadone distribution creates a plethora of hurdles to successful treatment. Opioid treatment programs become stigmatized, unwelcoming spaces, and the clinics are often too far and few between to be easily accessible. Whether the travel time is too long to make the trip on such a regular basis or impedes patients’ ability to maintain jobs and mend relationships or people feel disrespected in the communities and spaces they have to be in to access treatment, the current model can deter people from starting or maintaining treatment, as Garcia explained. Creating more opioid treatment programs may alleviate the issue of accessibility, but this plan would not be easily achieved given how difficult it is to establish these clinics, as evidenced by the current situation in Newhallville.

By integrating pharmacological treatments for substance use disorder into the broader medical community, an interprofessional approach across medical disciplines becomes more feasible, allowing holistic care for the illness itself, as well as its associated comorbidities. “If there were changes in regulations around methadone, we could link it to things like federally qualified health centers. We could link it to hospital-based clinics. We could link it to pharmacies,” Tetrault shared. “Then none of this would be an issue.” Recontextualizing opioid use disorder as a chronic disease, one which requires consistent, accessible, evidence-based treatments such as methadone, will bring us closer to meeting this epidemic where it’s at and offering communities the help they need. 

“Drug user stigma has taught us all the wrong ways to think, feel and talk about people with substance use disorder, and it has affected our policies, funding and programming meant to assist individuals and families,” Granado said. “Until we fundamentally change how we decide the amount of respect, dignity and care that people are deserving of, regardless of their drug use status, we will continue to hurt the communities we are trying to help.”


Figures of Speech

For over a decade, the William F. Buckley, Jr. Program has portrayed itself as a beleaguered defender of free speech and “intellectual diversity” at Yale. This year, its annual conference ended with a call to fire left-wing professors.

Published on April 4, 2022


“Universities do not pursue knowledge and truth — they pursue deceit and lies,” thundered J.D. Vance LAW ’13, the former “Never Trump” conservative who, over just a few short years, has metamorphosed into a lib-owning pugilist running for Senate in Ohio. Vance was speaking at the second-ever National Conservatism Conference, a three-day affair in late October and early November 2021 that brought conservative politicians, writers, talking heads, think tank denizens, venture capitalists, tech entrepreneurs and more to Orlando, Florida with the ostensible goal of piecing together an intellectual scaffolding for, as one conference-goer put it, “a more muscular, assertive, and masculine vision of conservatism.”
Vance’s speech — the weekend’s final keynote address — was on the topic of higher education. 

But as even some conservative commentators noted at the time, the conference often felt less like a sober discussion of ideas and more like a ritual flaying of the right’s sworn enemies, old and new: “globalists,” “woke capital,” “illegal aliens,” “the Chinese Communist Party,” “climate alarmism,” “race Marxism,” “transgenderism,” “the left’s assault on manhood,” all spun together into an apocalyptic, chest-thumping call to arms. Vance’s speech was no exception: “If any of us want to do the things we want to do for our country and the people who live in it,” he said, “we have to honestly and aggressively attack the universities.” 

Vance said he wanted to end his speech — and the conference altogether — on an inspirational note. He said he looked to scripture. He said he looked to the writings of the saints. He said he examined the “great heroes of Western civilization.” But the quote he ultimately landed on came from “the great prophet and statesman,” Richard Millhouse Nixon: “The professors,” Vance barked, scowling into the lights of the Hilton Orlando ballroom, “are the enemy.” 

A month later, John Burtka and Michael Knowles ’12, two prominent conservative figures who had spoken at the National Conservatism Conference, virtually came to Yale. They’d been invited to speak during the final day of the 10th annual conference of the William F. Buckley, Jr. Program, a student organization founded in 2010 by Lauren Noble ’11, who still serves as executive director. The program’s stated mission is to “promote intellectual diversity on Yale’s campus,” largely through hosting conservative speakers. It has operated as its own 501c(3) nonprofit since 2011 and claims to be Yale’s largest undergraduate student organization, with over 400 members. Burtka currently serves as the president of the Intercollegiate Studies Institute, a nonprofit that promotes conservative thought on college campuses. Knowles, who was an inaugural “Buckley Student Fellow” as a Yale undergraduate, is a right-wing political commentator and a fixture on the college campus speaking circuit, where he gives speeches with titles like “Ban Transgenderism” and “America’s Real Injustice: Under-Incarceration.”  

This year, the conference was a celebration of the 70th anniversary of “God and Man at Yale,” the book that helped launch the career of William F. Buckley Jr. ’50, the program’s eponym and the man often claimed as the “father” of modern conservatism. The book, published in 1951, infamously portrayed Buckley’s alma mater as a citadel of secular and socialist indoctrination. Buckley attacked former Yale president Charles Seymour for failing to do enough to “Christianize” Yale, complained that there was “no bias” in favor of capitalism in Yale’s newly established American Studies program and charged a variety of academic departments with “deifying collectivism.” “Individualism is dying at Yale,” he mournfully proclaimed, “and without a fight.” 

Knowles introduced the day’s topic virtually from the Yale Club in New York City: “‘God and Man at Yale’ and the Conservative Movement Today.” 

“Today, so many people invoke William F. Buckley Jr. as this wonderful, moderate, anodyne-type figure who was so open-minded to everyone,” Knowles began.  “A lot of self-styled Buckleyists say that we need to be very open and tolerate all sorts of points of view,” he continued. “This would have been news to William F. Buckley Jr.,” who “hated academic freedom” and “did not support the open society.” 

Knowles didn’t have to do any fine-grained exegesis to reach this assessment: the very subtitle of “God and Man at Yale” is “The Superstitions of ‘Academic Freedom.’” Buckley alleged that academic freedom — a principle which holds that university professors should be able to engage in professionally competent forms of teaching and research as they see fit — was a smokescreen for liberal indoctrination, which he proposed to remedy by having Yale alumni and trustees strong-arm the school into teaching their pro-Christian, pro-capitalist values. Knowles hastened to add that Buckley’s second book, co-authored with his former Yale debate partner Brent Bozell Jr. ’50, was a rousing defense of McCarthyism, which Buckley and Bozell considered “a movement around which men of good will and stern morality can close ranks.” 

Knowles’ reasons for praising these aspects of Buckley’s legacy soon became clear. ​​“We must wield the state,” he said of the conservative movement. “I want to wield political power to fire bad professors and academics who are brainwashing children and harming their education.” That line reprised a core claim of Knowles’ latest book, which called on conservatives to embrace a “just and prudent censorship” by, among other actions, amending obscenity laws to suppress left-wing speech. 

“ We must wield the state…I want to wield political power to fire bad professors and academics who are brainwashing children and harming their education. ”

Knowles wasn’t spinning a fantasy. Spurred by widespread conservative backlash to the summer 2020 Black Lives Matter protests, Republicans have advanced a deluge of state legislative initiatives that restrict how K-12 teachers and university professors can speak about racism and U.S. history. Since January 2021, over 100 of these bills — dubbed “education gag orders” by the free expression nonprofit PEN America — have been introduced in dozens of state legislatures across the country. “Schools and universities are being threatened today to a degree that has no recent parallel,” Jeffrey Sachs, a historian and political scientist who writes frequently on campus speech issues, wrote in February. “There is a willingness, and even eagerness, to bring the weight and power of government to bear on controlling classroom speech.”

That eagerness has been epitomized by Florida Governor Ron DeSantis ’01, a likely 2024 presidential candidate and frequent Buckley Program donor, whom both Knowles and Burtka offered as a model for how conservatives should approach education. In June, DeSantis backed a Florida school board initiative that banned The New York Times Magazine’s 1619 Project from public schools and forbids teachers from teaching that “racism is embedded in American society and its legal systems.” Yale Richard C. Levin professor of history Timothy Snyder called the ban a “moral catastrophe” and argued that it would “make it impossible to teach basic elements of U.S. history, such as redlining, segregation, voter suppression, the racial cleansing of neighborhoods and counties, not to mention slavery itself.” Two weeks later, DeSantis signed a bill requiring public universities to survey students and faculty to ensure “intellectual diversity” and threatened that schools could lose funding if they were found “indoctrinating” students. “We know the results of government officials policing educators: paranoia, persecution and the opposite of the free speech Republicans say they want to protect,” wrote the Miami Herald’s editorial board in response. 

Many on the American right, however, have long argued that the greatest threats to free speech in America come not from lawmakers wielding state power but from censorious left-wing college students and their professors. In a keynote address at the 2016 Buckley Program gala, DeSantis himself argued that “the biggest problems in the U.S. with free speech exist on our college campuses.” It’s a narrative central to the Buckley Program’s identity. “A gospel of wokeness, enforced by an army of social justice warriors, has become the accepted dogma at Yale and at many posh colleges across the country,” the program’s chairman, conservative editor and publisher Roger Kimball GRD ’77 ’82, wrote in 2019. “The ironical consequence is that institutions that were created to perpetuate the search for truth and foster robust debate have become the graveyards of intellectual independence and free speech.” 

Though the Buckley Program has only existed since 2010, the arguments that animate its work have been at the core of conservative politics for over half a century. Many of the Buckley Program’s board members, speaking guests and biggest donors cut their teeth in decades-long debates over university curricula and culture that have indelibly shaped the current contours of the politics of campus speech and intellectual life. Considering the program’s recent actions in light of that history might explain why an organization that claims to be a space for students to “engage in intellectually open and respectful dialogue and to hear all sides of issues” ended its annual conference with a call for government censorship. 

WE’RE TALKING ABOUT CORPORATE SPONSORSHIP

In August 1971, a little-known corporate lawyer named Lewis Powell, just months before Richard Nixon elevated him to the Supreme Court, issued a confidential memorandum to the U.S. Chamber of Commerce, a lobbying organization representing U.S. businesses. The memo, “Attack on American Free Enterprise System,” was a clarion call for a new era of business activism against New Deal and Great Society liberalism and the social movements of the 1960s. In Powell’s topsy-turvy world, “few elements of American society today have as little influence in government” as the American businessman, who had been turned into the “favorite whipping-boy of many politicians.” Of all the institutions he saw aligned against the “free enterprise system” — the media, the civil rights movement, labor unions, the arts and sciences — Powell regarded one alone as the “single most dynamic source” of the attacks: the university campus. 

“Yale, like every other major college, is graduating scores of bright young men who … despise the American political and economic system,” Powell declared, quoting the journalist and Yale alumnus Stewart Alsop ’36. Like Buckley, Powell noted that “the campuses from which much of the criticism emanates” were financially supported by the wealthy. But instead of Buckley’s penchant for invective and hyperbole, Powell called for a more nimble approach. “Few things are more sanctified in American life than academic freedom,” he admitted, and thus it would be “fatal” to attack the principle head on, as Buckley had in “God and Man at Yale.” 

Instead, intuiting that campuses would want to avoid the poor optics of “refusing a forum to diverse views,” Powell advised the Chamber to insist on “equal time” for pro-capitalist campus speakers. He’d  pioneered that argument when, as director of cigarette manufacturer Phillip Morris, he argued that the First Amendment entitled tobacco companies to “equal time” to dispute public service announcements about the health hazards of smoking. He also called on the business community to fund pro-capitalist scholars and then pressure university administrations and boards of trustees into promoting greater ideological “balance” within faculties, another value universities would find it difficult to explicitly oppose. 

In the same breath, Powell maintained that “there should be no hesitation to attack” anyone who “openly seek[s] destruction of the free enterprise system,” from consumer protection advocate Ralph Nader to German American critical theorist Herbert Marcuse. “There should not be the slightest hesitation to press vigorously in all political arenas for support of the enterprise system,” he concluded. “Nor should there be reluctance to penalize politically those who oppose it.” 

The Powell Memo crystallized a powerful strand of opinion in the business conservative community at that moment in U.S. history. In the following decades, Powell’s call was taken up by a group of extraordinarily wealthy, arch-conservative families, including the Olins — munitions and chemicals — Scaifes — banking and oil — Kochs — chemicals and oil — and Bradleys — manufacturing. Applying their industrial acumen to the world of culture and politics, they poured hundreds of millions of dollars into building a right-wing idea mill that would manufacture raw materials and refine them for public consumption. The result was a steadily expanding set of think tanks, legal outfits, political organizations, media operations, faith-based groups, academic centers and more. And their biggest target was exactly what Powell said it should be: higher education. 

“If you want to have an influence on the world of ideas, books are where you want to put your money,” Michael Joyce, the long-time president of the Bradley Foundation, said in 1999. In the late 1980s and early 1990s, several right-wing foundations bankrolled a rash of book-length broadsides against American universities, which included Allan Bloom’s “The Closing of the American Mind” (1987), Charlie Sykes’ “The Hollow Men” (1990), Dinesh D’Souza’s “Illiberal Education” (1991), Martin Anderson’s “Imposters in the Temple” (1992), Christina Hoff Sommers’ “Who Stole Feminism” (1994) and Richard Bernstein’s “Dictatorship of Virtue” (1994). Together, these books helped produce a public belief that universities had been overrun by what came to be known as “political correctness,” or “PC”: the product of an intolerant and repressive left shutting down speech and tearing down the vaunted achievements of “Western civilization.”

One of these early salvos came from Roger Kimball, who has served as the Buckley Program’s chairman since 2011. In “Tenured Radicals: How Politics Has Corrupted Our Higher Education,” published in 1990 and supported by the Olin, Bradley, and Scaife foundations, Kimball argued that the student radicals of the 1960s had grown up to occupy cushy tenured positions in the country’s best universities, where they had installed a “radical menu at the center of their humanities curriculum.” History books, he wrote, were being rewritten to “soothe wounded ethnic feelings,” and a “politics of victimhood” had sullied once-noble and intellectually rigorous academic fields, reorienting them to “cater to the demands of various politically approved ‘marginalized’ groups.” Suffusing his account with warlike language — he called the book a “report from the front” and accused new methods of literary criticism of being “weapons of subversion” — Kimball claimed to have discovered a left-wing “blueprint for a radical social transformation that would revolutionize every aspect of social and political life.” At stake, he argued, was a future of either “culture” or “barbarism.”

The charge of “barbarism” became a go-to arrow in the anti-PC rhetorical quiver. “The barbarians are not at the gate,” Allan Bloom told an audience at the U.S. Air Force Academy. “They, without our knowing it, have taken over the citadel.” “Visigoths in Tweed” read the title of one of Dinesh D’Souza’s articles attacking a “new barbarism” on college campuses. While the authors’ invidious and dehumanizing language might have scored them polemical points, it also revealed how little interest they took in engaging the objects of their criticism, which they routinely caricatured and distorted

“From the beginning, and particularly in recent years, people who fashion themselves as opponents of PC tend to say that they support free speech or debate,” said Moira Weigel GRD ’13 ’17, a professor at Northeastern University who is working on a book about the rise of anti-political correctness. But the accusation of being “PC” itself “serves to shut down debate,” she argued, partly by placing certain subjects beyond the pale and claiming to embody an unquestionable and objective “common sense.” The etymology of the word barbarian, after all, comes from the ancient Greek barbaros, or “babbler”: an outsider who doesn’t speak “our” language. 

Beyond any specific distortion, the anti-PC writers’ most tendentious claim was that only their opponents were political and self-interested, while they stood for capital-T Truth and what Kimball called “the disinterested pursuit of knowledge.” “The people out there making arguments about being scrappy underdogs trying to speak against the establishment — there’s almost always millions and millions of dollars behind them,” said Mary Anne Franks, a legal scholar at the University of Miami who studies free speech and discrimination and whose latest book, “The Cult of the Constitution,” studies campus speech controversies. “These people try to present their views as intellectually untainted, when in reality we’re talking about corporate sponsorship.” 

That corporate sponsorship served an undeniably political purpose. Complaining about “politically correct” intellectual elites, Weigel said, “allowed business elites and their spokespeople” to “brand themselves as populists.” As Weigel elaborated in a lengthy Guardian article that became the basis for her book project, anti-PC posturing “allowed conservatives to displace responsibility for the hardship that many of their constituents were facing. It was not the slashing of social services, lowered taxes, union busting or outsourcing that was the cause of their problems. It was those foreign ‘others.’” Directly fanning the flames of the campus culture wars, it turned out, was an even more effective strategy for protecting the interests of American business than the one Powell had laid out two decades earlier. 

By the mid-1990s, the belief that college campuses were overrun by a liberal thought police had leached into the American mainstream, thoroughly scrubbed of its highly partisan and deep-pocketed origins. Bloom, D’Souza and Kimball were regularly cited as neutral authorities, and mentions of “political correctness” in newspapers and magazines skyrocketed. Just over a decade after Kimball’s book hit shelves, the legal scholar and literary critic Stanley Fish GRD ’60 ’62 begrudgingly admitted that the right’s campaign against higher education had been an astonishing success. For much of the public, he argued, American colleges and universities were now considered places of “radicalism and pedagogical irresponsibility where dollars are wasted, nonsense is propagated, students are indoctrinated, religion is disrespected, and patriotism is scorned.” 

COLLEGES AND UNIVERSITIES DO NOT EXIST TO PROMOTE FREE SPEECH

In her Guardian piece, Weigel argued that “after 2001, debates about political correctness faded from public view, replaced by arguments about Islam and terrorism,” before resurfacing again at the tail end of the Obama years. But it’s perhaps more accurate to say that in the febrile atmosphere of post-9/11 America, the campus culture war metastasized. In the same way that conservative critics of “political correctness” aimed to shut down debate, so too did many of the same critics attack professors and students whose speech was deemed insufficiently patriotic or supportive of the War on Terror. Yale was no exception. 

In spring 2002, Donald Kagan, a prominent conservative professor and military historian at Yale who would later help found the Buckley Program, published an article entitled “Terrorism and the Intellectuals” in the Intercollegiate Review, a conservative magazine. In it, Kagan inveighed against the “majority of people designated as ‘intellectuals’” who, in the thrall of “leftist intellectual orthodoxy,” had deigned to try to examine the “underlying causes” of the terror attacks or question the headlong rush to war. Summoning the sober patriotism and Manichean gravitas of the Greatest Generation, Kagan quoted Winston Churchill, who in the lead-up to World War II argued that Britain’s “worst difficulties … come from a peculiar type of brainy people always found in our country, who, if they add something to its culture, take much from its strength.” In a thinly veiled reference to the previous decades’ curriculum debates, Kagan decried attempts “to replace our common culture with narrower and politically divisive programs that are certain to set one group of Americans against another.” 

Setting aside the article’s empirical accuracy — several Yale professors were central to building Bush’s case for going to war — the upshot of Kagan’s argument was clear: if the United States foundered in the War on Terror, the effete, pointy-headed academics and their unpatriotic, politically radical students were to blame for having sapped the nation of its martial resolve. 

One of the “brainy people” Kagan may have had in mind was Glenda Gilmore, Yale’s Peter V. and C. Vann Woodward professor of history and a vocal opponent of the Iraq War. In October 2002, as the Bush Administration readied to launch a preemptive invasion of Iraq, Gilmore wrote a column in the Yale Daily News warning that an unprovoked attack would transform the American character, turning the United States “into an aggressor nation that cannot tolerate opposition.” “How many Americans and innocent Iraqi civilians will die?” Gilmore asked. Two decades later, the answer: over 4,000 Americans and around 200,000 Iraqi civilians, according to one conservative estimate. 

While Gilmore was careful to couch her critique of American bellicosity in explicitly patriotic terms — she marshaled Cold War diplomat George F. Kennan and U.S. policy during World War II to support her case, while conspicuously omitting many of the unprovoked military attacks, invasions and coups that stud American history — she was inundated with rape and death threats. Her column put her in the crosshairs of Daniel Pipes, an infamous Islamophobe and the director of Campus Watch, an organization that encouraged students to spy on Middle East Studies professors and began publishing McCarthy-style dossiers on anti-war and left-wing intellectuals in the years after the terror attacks. “The time has come for adult supervision of the faculty and administrators at many American campuses,” Pipes wrote in an article attacking Gilmore and several other “Profs Who Hate America.” 

Six months later, on the evening the U.S. military moved into Baghdad, Gilmore spoke on a panel of professors that aimed to take stock of the chaos already unfolding throughout Iraq. The tenor of the panel so incensed two pro-war undergraduates, Jamie Kirchick ’06 and Eliana Johnson ’06, that they took to the pages of FrontPage magazine, a national publication that frequently published diatribes against supposedly traitorous professors throughout the post-9/11 era. The magazine was published by David Horowitz, a self-proclaimed “campus provocateur” and author of “The Professors: America’s 101 Most Dangerous Academics.” “Coming to a campus near you: terrorists, racists, and communists — you know them as The Professors,” read the dust jacket. 

Kirchick and Johnson didn’t mince words. They declared Gilmore’s speech a “smug” and “self-righteous” “spectacle of self-aggrandizement” in which she “found it difficult to discuss anything but herself.” “While pro-war students have been vindicated by the liberation of Iraq and were rightfully ebullient on Wednesday, a common trope of the professors and their sycophantic followers in the student body was that a quick and easy military operation in Iraq should not be equated with a victory in the war,” Kirchick and Johnson wrote. The war would go on for seven more years and cost over $2 trillion. “On one of the most momentous days for America since September 11,” they continued, “few positive comments about our military victory were heard from the faculty panel,” who refused to celebrate the “kisses from Iraqis on American soldiers’ cheeks.” A little over a week later, they went on MSNBC to discuss their article; the news ticker, Gilmore remembers, read “Traitor Professors at Yale.” 

For conservative individuals and organizations on the front lines of the campus culture wars, the post-9/11 national atmosphere of civilizational besiegement and revanchist bloodlust provided welcome ammunition. One such group was the American Council of Trustees and Alumni, or ACTA, an organization founded in the 1990s by future Second Lady Lynne Cheney on explicit opposition to “political correctness.” Two months after the attacks, the organization issued a report titled “Defending Civilization: How Our Universities Are Failing America and What Can Be Done About It.” The report called university faculty a “weak link in America’s response” to 9/11 and listed the names, institutional affiliations and anti-war statements of dozens of professors, which included lines such as “build bridges and relationships, not simply bombs and walls,” “break the cycle of violence” and “there is a lot of skepticism about the administration’s policy of going to war.” 

“When a nation’s intellectuals are unwilling to defend its civilization, they give aid and comfort to its adversaries,” charged the report’s authors, who sent copies to university boards of trustees across the country. The irony, of course, was that while ACTA moaned that “academe is the only sector of American society that is distinctly divided in its response” to the attacks, it had made its name as one of the most strident advocates for “intellectual diversity” on college campuses.

“ Free speech is a great idea, but we’re in a war.  ”

The ACTA report exemplified the post-9/11 moment, when criticisms of U.S. foreign policy were frequently attacked as anti-American and even treasonous. By intimidating anti-war voices into silence, such accusations served to stifle any substantive debate about Bush Administration’s decision to go to war and everything that followed, including torture, the mass surveillance and detention of Muslims and the hydra-like growth of terror networks in response to ongoing U.S. occupation. A decade into the war, Republican Sen. Lindsay Graham captured the zeitgeist: “Free speech is a great idea,” he told CBS’s Face the Nation, “but we’re in a war.”  

None of the post-9/11 attacks on anti-war voices at Yale and beyond make it into the Buckley Program’s account of speech and dissent on college campuses, though the connections are difficult to miss. After helping found the program, Kagan served on its board of directors until his death in 2021. The current president of ACTA, Michael Poliakoff ’75, spoke at the December conference, where Eliana Johnson was also scheduled to speak alongside Knowles and Burtka — she had to cancel due to a medical issue. And when Jamie Kirchick ran an abortive campaign for the Yale Board of Trustees in 2018 on a platform centered on protecting free speech, Noble worked as his campaign advisor, helping organize a national listening tour and boosting his campaign on Buckley social media accounts. “That’s not irony, that’s hypocrisy,” Gilmore said of Kirchick’s campaign. 

Even Kimball, whose every other word as the Buckley Program chairman is a lament for the death of free speech at the hands of campus mobs, joined in on the attacks. “Please do not launch into a sermon about ‘free speech,’ ‘diversity,’ and ‘academic freedom,’” he wrote in 2005 after a panel discussion at Hamilton College on dissent in the post-9/11 era was canceled following threats of violence. “Colleges and universities do not exist to promote free speech.” 

The conservative attacks on anti-war voices had more in common than a shared enemy. A few months after Gilmore published her Yale Daily News column, one researcher found that nearly all of the individuals and organizations orchestrating attacks on anti-war professors — including Daniel Pipes and Campus Watch, David Horowitz’s cluster of organizations and ACTA— could be traced back to a familiar set of deep pockets: the Bradley, Koch, Olin and Scaife foundations, among others. What Gilmore had originally taken to be “a broader trend among conservative commentators, who since September 11 have increasingly equated criticism of the Bush administration with lack of patriotism” was in fact, the researcher found, “only the tip of an iceberg of organizations, funded by a core group coordinating a right-wing agenda to put a chill on more than just academic speech.” At the time, Gilmore called it an “organized plot funded by right-wing foundations to shut down dissent.” 

A TROJAN HORSE OF A DARK DESIGN

As of December 2020, the Buckley Program boasted nearly $2 million in net assets and an annual budget of over $700,000. According to tax documents, the Bradley Foundation, which awarded Kimball a $250,000 prize in 2019, has given over $100,000 to the Buckley Program over the past decade. The Scaife Foundation, where Kimball sits on the board of trustees, donated $275,000 between 2017 and 2020. And the Thomas W. Smith Foundation, a relatively recent entrant into the right-wing donor network, gave over $150,000 from just 2016 to 2018. The program has also received $81,000 from DonorsTrust, a donor-advised fund whose top contributors include the Koch brothers and DeVos family. 

The swelling tide of donations sponsored an ever-expanding menu of programming. It brought dozens of speakers to Yale every year and sponsored multi-day seminars over fall, winter, spring and summer breaks on topics including “The Morality of Capitalism” and “Free Market Fairness.” It funded group dinners at New Haven’s most expensive restaurants: wine and duck nachos at Kitchen Zinc with Amy Wax ’75, a law professor who has argued that America would “be better off with more whites and fewer nonwhites”; tapas at Barcelona Wine Bar with the conservative Heritage Foundation’s Mike Gonzalez, author of “The Plot to Change America: How Identity Politics Divides the Land of the Free”; dinner and drinks at the penthouse of The Study Hotel with Heather Mac Donald ’78, author of “The Diversity Delusion: How Race and Gender Pandering Corrupt the University and Undermine our Culture.” 

Beginning in 2015, the Buckley Program’s most lavish expense became an annual black-tie ticket “Disinvitation Dinner” feting a public figure who’d had a campus speaking invitation rescinded. The most recent installment, held in the ballroom of the five-star Pierre Hotel on Manhattan’s Fifth Avenue, celebrated former Secretary of State Henry Kissinger, who, as Kimball wrote after the $1,000-per-ticket event, “devoted his long life to propagating the civilizing values of Western civilization around the world.” “A back-of-the-envelope count would attribute three, maybe four million deaths to Kissinger’s actions, but that number probably undercounts his victims,” Yale Peter V. and C. Vann Woodward professor of history and Pulitzer Prize-winning historian of Latin America Greg Grandin GRD ’99 wrote in 2016. Kissinger is also a frequent donor to the Buckley Program. 

Yet the program still claims to serve a nonpartisan mission of promoting “intellectual diversity” on campus. “My work at the Buckley Program is about advancing the program’s mission, not my own views,” Noble told me. For decades, however, scholars have warned that conservative calls for “intellectual diversity” on college campuses can serve as cover for an explicitly partisan agenda. ​​As early as 2004, for example, Fish warned that those on the right calling for “intellectual diversity” were “taking a phrase that seems positively benign and even progressive (in a fuzzy-left way) — and employing it as the Trojan horse of a dark design.” 

Kimball perhaps best personifies the designs Fish feared. In a 2016 article, Kimball deemed the entire University of Colorado at Colorado Springs a “reeducation camp” after three of its professors had told a class of students that, for the purposes of their course, the science of anthropogenic climate change was not up for debate. At this “Indoctrination U,” he wrote, “only one perspective on this subject will be tolerated.” For a “dissenting” view, Kimball invited the students to read “The Climate Surprise: Why CO2 Is Good for the Earth,” a pamphlet he had produced with the CO2 Coalition, a denialist think-tank whose mission is to “educate the public that increased atmospheric levels of CO2 will benefit the world” and whose biggest donors include the Bradley, Scaife, Koch and Thomas W. Smith foundations. 

The Buckley Program seems to have taken its chairman’s criticisms to heart, at least when it comes to the programming it has hosted on the climate crisis. In a 2016 event on climate policy, the Stanford Hoover Institution’s Jeremy Carl ’95 hypothesized there was a “real chance that there will be no [damage]” from climate change. Two years later, the program hosted Oren Cass, a researcher at the Manhattan Institute, which receives millions of dollars in fossil fuel industry funding, for a discussion titled “How (Not) to Worry About Climate Change.” Two years after that, the program invited Nicolas Loris — an energy policy researcher at the Heritage Foundation who has spent his entire career in the extended Koch network, and who a few years prior had written that “no consensus exists that man-made emissions are the primary driver of global warming” — for a debate on fossil fuel divestment. 

Kimball’s public pronouncements took an increasingly reactionary and conspiratorial turn toward the end of the Trump Administration, which he declared a “salubrious and morally uplifting enterprise.” During summer 2020, the Buckley Program chairman railed against the nationwide protests over, as he put it, “the death of George what’s-his-name” and called Black Lives Matter the “contemporary version of the KKK.” After the election, he constantly repeated Trump’s voter fraud lies, and, in a now-deleted article for the far-right Epoch Times, parroted the antisemitic conspiracy theory that Biden’s victory was “a left-wing power grab, financed by people like George Soros.” More recently, he claimed that the Jan. 6 insurrection was a “hoax” and endorsed the theory that it was an “intelligence set-up” by the Federal Bureau of Investigation. 

“ We live in a free country and those are his personal views…We are focused on our mission, not regulating the personal views of board members which are not impacting our activities. ”

Noble told me she doesn’t share Kimball’s views on the 2020 election, and said she hadn’t spoken with him about them. “We live in a free country and those are his personal views,” she said. “We are focused on our mission, not regulating the personal views of board members which are not impacting our activities.” Yet, as with climate change, it’s difficult not to see Kimball’s recent fixations reflected in some of the organization’s latest programming. 

In July 2020, three months before the presidential election, the program hosted a virtual event on “election fraud” with Hans Von Spakovsky, an attorney at the Heritage Foundation. For two decades, Von Spakovsky has worked tirelessly to popularize widely discredited allegations of pervasive voter fraud in the U.S. electoral system, which have been wielded by Republican lawmakers to disenfranchise poor and minority voters. “It’s like he goes to bed dreaming about this, and gets up in the morning wondering, ‘What can I do today to make it more difficult for people to vote?’” the late senator and civil rights leader John Lewis once said of Von Spakovsky. More than perhaps anyone else in American politics, Von Spakovsky built the voter fraud tinderbox that Trump eventually set alight. 

Just over a year later, the program hosted Christopher Rufo, a right-wing activist and senior fellow at the Manhattan Institute, where Kimball is a trustee. For the last 16 months, Rufo has led the conservative campaign to demonize and censor critical accounts of racism and U.S. history in American schools. His crusade has centered around the accusation that students around the country are being indoctrinated with “critical race theory,” a decades-old and relatively marginal scholarly tradition with origins in the legal academy that examines how structural racism is perpetuated in law and society. Randall Kennedy, a Harvard Law professor who has himself been a harsh critic of CRT — the academic discipline — wrote in September that figures on the right like Rufo had “repurposed ‘critical race theory’ and related thinking to demonize anyone who would challenge the right’s whitewashed fable of American exceptionalism.” 

The censorious campaign that Rufo has helped spark isn’t just about shoring up a sanitized version of U.S. history. Surveying the spate of Rufo-inspired educational gag orders in an article for The New York Times Magazine last summer, Yale’s Timothy Snyder observed the majority of those that made it into law were passed by state legislatures that had also passed laws restricting access to voting in the very same legislative session. These attempts to censor the teaching of U.S. history, Snyder concluded, help enable the voter suppression.

Just before the spring semester began, I reached out over email to Jasper Boers ’22, then the Buckley Program student president. I asked him whether he agreed with Knowles’ call for conservatives to wield the state to fire left-wing professors, and I asked him why he thought Von Spakovsky and Rufo, among others, were worthwhile additions to campus intellectual life and whether he felt they represented the Buckley Program’s values. “We do not endorse what our speakers say,” he replied, ignoring my questions about individual speakers. “We simply host interesting guests that draw a large audience.” 

The morning after I followed up on his response, Boers wrote an email to the editor in chief of the News and the editors in chief of the Yale Daily News Magazine pressuring them to drop the piece. He claimed to be speaking out of concern for the magazine’s journalistic standards, and “not because [he] was personally involved with the Buckley Program for over 3 years.” “I hope you will reflect on the way Jack is representing The Yale Daily News and the way in which his writing is affecting the perceptions of myself and others about the institution,” Boers wrote. When I reached out again to ask how he reconciled his email with the Buckley Program’s commitment to freedom of expression, he claimed he “intended to start a dialogue.” But over the next month, he declined or ignored multiple requests to sit down for an interview. 

HOTBEDS OF ANTI-AMERICANISM, LIBEL, AND CENSORSHIP

For decades, many conservatives and some liberals have portrayed William F. Buckley Jr. as an icon of what is often called “principled” or “reasonable” conservatism. According to this narrative, Buckley’s principal legacy was his putative ability to erect and maintain an ironclad boundary between a respectable conservative mainstream and the conspiracism, paranoia and racism that lurk, as the story goes, on the far-away fringes of the American right. According to Kimball, Buckley is best understood as a “beneficent apostle of limited government, ordered liberty, and the civilizing potential of democratic capitalism.” But this airbrushed story elides how much Buckley really shared with the far right, including his strident defenses of Jim Crow and McCarthyism and his long standing, open admiration for some of the 20th century’s most repressive and authoritarian right-wing regimes. Yet it is precisely those aspects of Buckley’s legacy that perhaps best explain the American right’s attacks on higher education. 

In 1973, with the backing of the CIA and Henry Kissinger’s State Department, Chilean right-wing military leader Augusto Pinochet overthrew democratically elected president Salvator Allende, plunging the country into two decades of military rule. Buckley was an early and vocal supporter of the new regime, which he saw as an opportunity for “instituting Catholicism and capitalism through authoritarian means,” according to Johns Hopkins professor Becquer Seguin. In 1975, Buckley helped set up the American-Chilean Council, a public relations group which received funding from Pinochet.  The money helped send reporters from the National Review, Buckley’s magazine and a major organ of modern conservatism, to Santiago, where they served up sunny dispatches while the military dictatorship killed thousands and tortured tens of thousands of others. Buckley himself was a frequent beneficiary of journalistic junkets to authoritarian countries, including apartheid South Africa, Rhodesia and Spain under Francisco Franco, whom Buckley called an “authentic national hero.”

Following the coup, one of Pinochet’s top targets was the country’s university system, then regarded as one of the best in Latin America. Philosophy and sociology departments were swiftly shut down for harboring independent voices of dissent. By 1975, 24,000 students, faculty and staff had been expelled from the University of Chile in Santiago alone. While Allende had expanded higher education to segments of Chilean society that had previously struggled to access it, Pinochet slashed state support for schooling, turning what had been one of the crown jewels of Chilean public life into a privatized and profit-driven system oriented around job training. Pinochet’s new education minister justified the purges by claiming that universities had become centers of “Marxist propaganda and indoctrination,” “violence and illegal armed conflict” and “the preaching of hatred.” 

Nearly half a century after Pinochet came to power, Donald Trump strutted to a podium in the National Archives in Washington, D.C., for a speech during the September 2020 “White House Conference on American History.” Though he dialed back his tone for the august setting, the content of the speech smacked of campaign-rally demagoguery. “Students in our universities,” Trump declared, “are inundated with critical race theory,” a “Marxist doctrine holding that America is a wicked and racist nation.” Attributing “left-wing rioting and mayhem” — a reference to the previous summer’s protests, the overwhelming majority of which were peaceful — to “decades of left-wing indoctrination in our schools” and their promulgation of “hateful lies,” Trump ended the press conference by signing an executive order establishing a commission to “promote patriotic education” and “the miracle of American history.” 

Two days before Joe Biden’s inauguration, the commission unveiled its work: the “1776 Report,” a slim, 45-page document that included no citations, bibliographies or scholarly references. “Universities in the United States are often today hotbeds of anti-Americanism, libel and censorship,” argued the report’s authors, three of whom have been Buckley Program guests and none of whom were credentialed U.S. historians. Echoing Trump’s claims, the report blamed “deliberately destructive scholarship” for “the violence in our cities, suppression of free speech in our universities, and defamation of our treasured national statues and symbols.” Yale Sterling Professor of American history David Blight called the document an “insult to the whole enterprise of education” that “may end up anthologized some day in a collection of fascist and authoritarian propaganda, if one is needed.” Kimball, who runs the publishing house that released a hard copy of the report in May, praised its “depth, authority and rhetorical power” and called it “an eloquent, closely argued exposition of the distinctively American principles of liberty.” 

For New York University professor and scholar of authoritarianism Ruth Ben-Ghiat, Trump’s actions and rhetoric followed in “a long, international tradition of how illiberal and authoritarian rule has managed universities.” But Trump’s attacks on universities didn’t emerge ex nihilo. As Ben-Ghiat observed in a 2020 piece in the New York Review of Books, Trump stood on the shoulders of a modern Republican Party that had “already shifted away from mutual tolerance and other values that underlie liberal-democratic models of learning.” In 2015, as Wisconsin Gov. Scott Walker set about gutting state financial support for the University of Wisconsin System, he proposed removing parts of the university’s mission statement devoted to “the search for truth,” “public service” and “improv[ing] the human condition” and replacing them with language concerned with meeting “the state’s workforce needs.” That same year, after North Carolina Governor Pat McCrory urged universities to focus on the “skills and subjects employers need,” the University of North Carolina Board of Directors voted to eliminate academic centers dedicated to the environment, poverty and voting. 

When Buckley published “God and Man at Yale” 70 years ago, Yale historian David Potter chided him for wanting “his college to do exactly the same thing which he wants his church to do — that it hand down to him a directive telling him what to believe.” Buckley essentially admitted as much in the book: he’d arrived at Yale with “profound respect for American institutions and traditions” and a steadfast belief in “limited government and free enterprise” — despite, he conceded, “only a scanty knowledge of economics” — and was so incensed at having those beliefs challenged that he called on his alma mater to “narrow the existing orthodoxy” on campus. On a rhetorical level, the Buckley Program’s commitments to “intellectual diversity” and free speech appear diametrically opposed to the arguments of its eponym. But on a spiritual level, the continuities run deeper. Though Kimball and Noble portray the Buckley Program as a “unique bulwark against the tyranny of groupthink that dominates so many institutions,” its history and recent actions, placed in the broader context of the modern conservative movement, offer a far less flattering picture of where the more alarming threats to vibrant and independent intellectual life on American college campuses lie.  


Finding Home

How BIPOC students navigate belonging within Yale’s queer community

Published on February 24, 2022

On the evening of Dec. 1, 2021, a group of students began to gather in the upper level of the Native American Cultural Center. A sense of comfort infused the room, despite all of the end-of-semester stress. Coats were piled in one corner, puffers stacked higher than the couches. Some students chatted idly, while others eyed the coffee table at the center of the room. On the table was an assortment of herbs and spices: rooibos, lavender, cardamom, rose petals, dried hibiscus, jasmine and witch hazel.

These students weren’t brewing occult potions, despite what the gothic atmosphere of campus might suggest — they were using the exotic spices to brew tea at the inaugural tea and wellness night for queer students of color.

“Tea is something that’s very common in a lot of POC and immigrant communities,” said LGBTQ Office peer liaison Akweley Mazarae Lartey ’23, who created this event with fellow LGBTQ Office peer liaison Alex Chen ’23 and the support of peer liaisons from other cultural centers. Lartey thought the event “could also be a space of knowledge sharing, which is exactly what happened … People just started sharing like ‘this is good for this’ or ‘we should try this.’” The chit-chat helped to fulfill Lartey and Chen’s goal — creating a space where queer people of color could feel welcome, whether they wanted to make tea, socialize or just sit and relax. 

(Regina Sung)

 

Although this goal may seem simple, it is one that has not been accomplished by other groups on campus. Groups like Queer + Asian, Indigenous and Queer, De Colores and BlackOut cater to LGBTQ+ members of specific cultural communities. In addition, some of these spaces, such as Queer + Asian and De Colores, have been inactive during the pandemic. Until this tea making event, there has not been a place — at least, not one that has been widely publicized — where queer, Black, Indigenous and People of Color (BIPOC) undergraduates can gather cross culturally. Chen hopes that this event may help in tackling this problem, and that it can live up to the promise of being “a recurring space for queer people of color to build community.” 

Uncomfortable Spaces

Many students feel the conditions on campus that make spaces like Lartey and Chen’s tea night necessary. Riley Macon ’25 explains that “being a Black, queer female [in itself is] already alienating … a lot of times on campus I had low self esteem.” For Macon, this feeling was compounded by not having a place to share these feelings with others who might understand. 

Many other queer, BIPOC students experienced this feeling as well. Chen said that one of the motivations for starting this gathering space for queer, BIPOC students was “a general feeling of discomfort in white-dominated spaces,” which is what the Office of LGBTQ Resources has felt like according to Chen, Lartey, and others. 

In addition to this “general feeling” of whiteness described by Chen, some students say they have witnessed racist incidents on campus as well. Nolan Arkansas ’23, co-president of the student group Indigenous and Queer, remembers being part of a groupchat in which members of Yale’s queer community made racist remarks. “That’s another thing that I think made me feel a bit out of place or a bit just not welcomed,” Arkansas said. “It’s just seeing how within the queer community there exists so much racism and there’s just so much complacency by our white, queer peers.”

Discrimination is one reason why demand for events like tea and wellness night is so high. However, there are also more pervasive factors causing students to seek out queer, BIPOC spaces. According to a 2014 article for the Yale Daily News about the University’s reputation as the “Gay Ivy,” many students feel that “cisgender gay men — and, more specifically, white cisgender gay men” receive elevated visibility on campus. This often leads to other groups in the queer community being overshadowed and ignored. 

If you’re not white, if you’re poor, if you don’t look like a certain body type, if you don’t fit all these socially-constructed norms … your queerness can almost feel less valid.

The elevated visibility of whiteness pervades the dating and hookup scene as well, with people with eurocentric body standards seen as more desirable. This causes BIPOC students to choose between conforming to whiteness or having their gender or sexuality invalidated. “A lot of growing up and queerness was like ‘If you’re not white, if you’re poor, if you don’t look like a certain body type, if you don’t fit all these socially-constructed norms … your queerness can almost feel less valid,” said Gabby Montuori ’24. “Things like race, sexuality, body image, social status, financial status and ableness compound each other in ways that can be really damaging for queer and gender nonconforming people of color.”

Montuori said that, often, people within the queer community talk about tackling internal biases relating to social norms, such as whiteness and thinness; for example, saying they’re open to dating people of all body types. However, “putting those things into practice and also unlearning their own biases is much harder for them,” he said.

It may not be possible to completely destroy the pressure to conform to ideal body standards on campus. However, recent events suggest that change, or at least increased discussion about the place that BIPOC individuals occupy within Yale’s queer community, is on the horizon. The closure of Voke last spring was one such event.

Voke was a queer spoken word group based in the Office of LGBTQ Resources. A March 10, 2021 open letter explained that the group had chosen to shut down due to “the overwhelming whiteness and lack of BIPOC in Voke and in Voke’s leadership in particular.” It went on to apologize for “the ways Voke [had] failed [its] BIPOC members’’ and for creating “a culture of normative whiteness & uncomfortable silence around issues of race.”

Sasha Carney ’23, a board member of Voke at the time of its closure, explained that in addition to a “nebulous sense that [the lack of diversity] was something that had been lingering around the edges of Voke for such a long time,” there were also some specific incidents that lead to the closing. For instance, when the conversation around Voke’s whiteness began, Voke’s only non-white board member explained to others that “they often felt kind of tokenized or overwhelmed being one of very few queer people of color involved in Voke.”

(Regina Sung)

 

This lack of diversity was also felt by Voke attendees, such as Arkansas, who remembers attending one event pre-pandemic. “It was just a lot of non-BIPOC people there,” they said. “I think I was probably the only person of color in that event … So I just felt not super uncomfortable, but just a little bit out of place.” 

Carney believes that this problem isn’t recent, but rather something that goes back to the group’s founding. The group was founded on the “idea of ‘Oh, there’s not a space for queer spoken word and there’s not a space for nonaudition spoken word,’” they said. “The premise of ‘Oh, we need spoken word for queer people’ kind of just automatically becomes ‘Oh, we need spoken word for white, queer people’ because it’s not like [other spoken word groups] aren’t already incredibly queer, it’s just that they don’t center whiteness.”

The Problem with Institutional Support

It is often difficult for BIPOC, queer students to receive institutional support due to their intersectional identities, which raises the question: Who should be responsible for providing support? Asian students, for example, know that the Asian American Cultural Center is able to provide culture-based support. White, queer students know to access identity-based support at the Office of LGBTQ Resources. However, when a student holds multiple cultural, gender and sexual identities — backgrounds that are often deeply entangled — this question becomes much more difficult to answer. 

Some students feel that the answer is in Yale’s cultural centers. Arkansas, for example, feels most comfortable at the NACC. “There’s a lot of queer Natives, there’s a lot of women that I trust … I’ve felt generally pretty comfortable in my identity at the NACC,” they said.

This is a sentiment echoed by many other BIPOC, queer students, especially those who come from hometowns with large BIPOC communities. “I’m from Miami,” Mela Johnson ’25 said. “I’m very used to being surrounded by other Latino people constantly, and it’s really weird being at school here and not having that all the time. So, going to La Casa is very important to me, just culturally … It feels a little bit more like home.”

This sense of community has been important, with Chen noting that places like the AACC have been more effective at creating this communal atmosphere due to how established they are on campus. 

For others, though, the cultural centers haven’t provided the comfort they seek. Lartey, who visited the Afro-American Cultural Center often in his first year, remembers that “there were not very many openly Black, genderqueer folks. And, especially, there were not a lot of dark-skinned, Black, genderqueer folks. In particular, there was [him] and this one other person, who very often carried the burden of being the ‘token queers.’” This tokenization caused him to feel “rejected by ‘organized’ Black spaces that were run through the House or through student groups.” However, Lartey also noted that queer inclusivity at the Afro-American Cultural Center seems to have improved since.

So, Lartey instead turned to the Office of LGBTQ Resources, where he found that “there was more of a raw understanding of being marginalized in those spaces [and] a lot more inclusivity about talking about differences.” He said that he felt like he could talk about his immigrant family, disability and other intersections of identity with people at the LGBTQ office.

Some students who come from more conservative countries or conservative areas of the U.S. have also been able to find solace in Yale’s queer community, whether that just be in the general student body or organized spaces like the Office of LGBTQ Resources. 

That is the case for Nawal Naz Tareque ’25. However, part of this is due to the support their peer liaison, Lartey, has provided. “I lucked out, in the sense that my [peer liaison] is a person of color,” said Nawal Naz. “A lot of what I feel … that experience of racial discrimination and discrimination as a gender minority … that intersection is something that I get to address, and I get to discuss that with Akweley.”

(Regina Sung)

 

Still others prefer the cultural centers over the Office of LGBTQ Resources. 

Whiteness is felt, by some, as an unspoken rule in queer spaces. Johnson’s experience has been that these spaces “default to whiteness as the expectation … it feels less culture blind, and more like they’re just approaching it without considering anybody outside of their own realm of experience … because the organizers are usually white.”

That expectation of whiteness can lead many to feel excluded for a variety of reasons. Montuori explains that his “racial and ethnic backgrounds fully inform how [he] operates as a queer individual” and “how [he’s] perceived as a queer individual” and how people assess him, “as far as gender and sexuality is concerned.”

Arkansas’ Cherokee background has influenced them in similar ways. They explained that “in the Cherokee language, there are over 24 pronouns, but none of them are gendered pronouns … There’s no real way to say ‘him’ or ‘her.’” This “explicitly nonbinary way of speaking” is the reason why they identify with all pronouns in English.  

Cultural backgrounds also impact how many students experience queerness due to the multifaceted discrimination that their intersectional identity is subject to. Ale Campillo, the organizer of a Trans/Non-binary BIPOC panel for Transgender Awareness Week 2020 — an annual, national event which the Office hosts on-campus programming for — elaborated in an article for The Yale Herald that “Black trans women and Indigenous trans folks, trans folks of color in general, are at the forefront of a lot of the violence and a lot of the problems that are happening within that community, because we are the most vulnerable.”

These factors, as well as the lack of discussion surrounding them in the majority-white Office of LGBTQ Resources, can lead many students to feel as if queer spaces at Yale are geared towards those who aren’t affected by such matters, thereby upholding an expectation of whiteness. “I think about how my status as someone who is brown, as someone who is poor, as someone who — as far as Yale, the institution, goes — maybe does not belong here … I see that feeling of not belonging at Yale very much transposed onto my experience iterating within the queer community,” said Montuori. 

One anonymous queer, BIPOC student believes that this problem has worsened recently with the passing of Andrew Dowe, assistant director of the Office of LGBTQ Resources, last January. “The Office kind of fell apart,” said the student. “[Dowe] was a Black man from the Caribbean, who was then replaced by a white person from the U.S. South. The Office has a lot more white faces, I mean it’s always been white, but has a lot more white faces, which feels very alienating for queer students of color.” 

Comfort from that alienation is something students are likely to seek out, as evidenced by the success of past programming. Johnson remembers that for the tea and wellness night, she “went out of [her] way to go to that … [She] was like ‘I’m gonna rearrange my evening cause I want to be there.’’’ Johnson’s experience suggests that if the Office creates places where people feel comfortable, students will naturally be inclined to populate those spaces and thereby feel more comfortable in the Office as a whole. 

In the meantime, until more of that type of programming exists, students are relying on groups such as BlackOut, Indigenous and Queer and student-organized programming such as the tea and wellness night. However, Chen thinks this student-led programming isn’t a permanent solution. 

“In 1997, Yale alum Larry Kramer ’57… offered Yale a multi-million dollar gift to create either an endowed chair in gay and lesbian studies or a student center for gay students … Yale said no to his millions.”

“I think that quite a lot of the existing efforts to help queer people of color feel more welcome on campus are more reliant on individual, student effort and are not yet institutionalized. For example, the tea and wellness night was literally just because Akweley Mazarae and I decided ‘yeah, let’s do it!’… Like, that’s not a sustainable solution. In two or so years, when we’re both gone, there’s no guarantee that this will continue,” said Chen. 

In many ways, the lack of university-led spaces is a result of Yale’s past inadequacies in supporting both the BIPOC and queer communities. For example, the Middle Eastern and North African Cultural Center was not established until 2021. According to a 2009 article in the News, “by 2006, Yale was the only Ivy League institution without a dedicated staff member for LGBT student issues.” This lack of institutional support extended to academics as well. That same article explains how “In 1997, Yale alum Larry Kramer ’57… offered Yale a multi-million dollar gift to create either an endowed chair in gay and lesbian studies or a student center for gay students … Yale said no to his millions.” More recently, in 2019, thirteen faculty members in the Ethnicity, Race and Migration Department went on strike, “citing lack of university support.”

The problems facing both of these communities individually have compounded upon each other to produce the issues that queer, BIPOC students currently face. These problems aren’t new, it’s just the intersection they are occurring at that’s new, or at least newly visible.

Solutions on the Horizon

According to Samuel Byrd, newly-appointed director of the Office of LGBTQ Resources, culturally-inclusive programming is high on their list of priorities. One of the first steps will be expanding “collaborations and partnerships locally and nationally to help support [the Office’s] work,” said Byrd. “This includes collaboration and partnership with other cultural and community centers and organizations that specialize in supporting/engaging queer and trans people of color.”

Due to their own lack of experience in the Yale community, Byrd will also begin by “setting up a process by which [they] will be able to hear from the experiences of students, faculty, and staff across the university—with queer and trans people of color central to that listening.” This listening will contribute to “the Office’s collective visioning process: Who do we want to be together? What do we want to do together?” As of right now, many of the Office’s future plans, in this realm, seem to be abstract. However, this lack of definition could also mean an opportunity for the Office’s future programming to be truly shaped by the students it serves. 

Ultimately, though, the heterogeneity of queer people makes building this community much more difficult. “I think, just culturally, we are such a heterogenous community … If you look at queer folks of different socioeconomic backgrounds and genders and sexualities and races, ethnicities, nationalities it’s just — it’s a lot,” said Oscar Lopez ’22.

(Regina Sung)

 

As to how that community building has progressed in recent years, people have varying opinions. Chen notes that the problem has been something he’s noticed since arriving at Yale. Unfortunately, “it doesn’t seem like there’s been quite a lot of progress. Although, [he doesn’t] know whether that’s because of the nature of the problem … cultural shift takes a lot of time,” said Chen.

Lartey, on the other hand, feels like “the queer of color community, queer community at Yale — things have improved a lot since [his] first year. There’s a lot more connectedness, and [he sees] that especially with first years and sophomores.” He added that “there will always be, unfortunately, people who don’t feel like they fit in or takes a longer time, but [he feels] like it’s less of a common narrative.”

Whether or not the situation is improving, students have been able to find community in other, unorganized ways in the meantime.  

“I wouldn’t say I’m involved in Yale’s queer community,” said Montuori. “But do I have queer friends? Yes. Do I have people who are queer who I really love? Yes. Would I say I’m involved in Yale’s queer community? No.” Lartey echoes this sentiment, saying that he relies on his individual and group relationships to reaffirm his queerness. 

Calista Krass ’25, a white student, also doesn’t feel the need to seek out organized, queer community. ”Yes, I’m not that involved in the ‘community,’ but I don’t really feel like I’m missing out,” said Krass. Instead, she relies on her friends, nearly all of whom are queer.

“Do I have queer friends? Yes. Do I have people who are queer who I really love? Yes. Would I say I’m involved in Yale’s queer community? No.

Krass also notes that she doesn’t “really care about [organized] events” because “they feel so forced, so [her] social anxiety jumps ahead.” She finds such spaces uncomfortable because she’s “used to [her] own friend group. So [she feels] like it would be weird for [her] to go to an event that is specifically like ‘Oh, this is a queer event.’” 

“[The event] is not about the people,” she said. “It’s about the fact that we are all going there because of this one thing.”

Krass’ choice to avoid organized spaces is based on her social preferences. However, for many BIPOC students, this choice is made based on both social preferences and on how they feel their culture or background is treated in queer spaces. While Krass raises a valid critique of the way queer spaces are organized, her critiques might also be inherent to the very concept of a queer space. Meanwhile, cultural-inclusivity — or the lack thereof — is a treatable issue that only affects a subset of the queer population. This issue is an obstacle to students having equal access to queer spaces and consequently being able to feel equally comfortable in their queerness on campus. 

Home

Perhaps the benefits of Yale’s queer community are best described by former Samuel Knight professor of history and American studies George Chauncey ’77 GRD ’89 in an article for the Yale Alumni Magazine, as he recounts what one first year wrote in his class: “Whereas the majority of students at my high school regarded gays and lesbians as outsiders, people fundamentally unlike themselves, Yale undergraduates seem to regard gays and lesbians as perfectly normal.” 

While this understanding of queerness may seem rudimentary today, the basic idea still resonates. The ability to feel normal, to feel accepted, to be your whole self — that’s what Yale’s queer community can offer when it’s functioning at its best. 

Perhaps, one day, Yale can live up to this ideal. For now, however, it falls unfortunately short for many queer, BIPOC students. 

“I want Yale to be my place. I want to feel like that is my second home, and in order to do that it needs to be more than just a place where I can be successful academically and find a career path,” said Macon. “I need to find my family there, I need to find a place where I feel comfortable, a place where I feel safe.” 

ya


Protest and Progress

A History of Student Activism at Yale

Published on January 27, 2022

The Yale Bowl does not have stadium lights – even the rare games that go into double overtime have ended before sundown. But the extended halftime of the 2019 Yale Harvard game left players on the field well into the dark. Immediately after the second period of the 2019 Yale Harvard football game, hundreds of students from both schools entered and occupied the field, holding banners reading “Yale and Harvard are complicit in climate injustice,” “this is an emergency” and “Nobody Wins.” Many Yale and Harvard students remember the Game protest as one of the most visible and forceful actions for fossil fuel divestment either school had ever seen.

As some of the media attention on the Yale-Harvard Divestment Protest would suggest, activism at Yale draws on a long and complicated history. In a collection titled “Student Unrest at Yale” at Sterling Memorial Library’s Yale Archive, there are dog-eared and yellowed petitions, letters to faculty and hand-written copies of student demands. With archive headings such as “Conic Section Rebellion of 1830” and “Bread and Butter Rebellion of 1828,” it’s easy to imagine early campus protests as little more than the petty airings of entitled student grievances. During the Conic Sections Rebellion, Yalies protested against a change to instructional policy that would force them to draw their own geometric shapes on exams, rather than refer to those printed in their textbooks. In response to petitions and walkouts, nearly 50 students were expelled from the University. The Bread and Butter Rebellion, marginally better received, was a response to a perceived drop in the quality of dining hall food.

In 1952, students took sides when two ice cream vendors’ disagreement over a prime vending location in front of the Yale Station post office reached a stalemate. More than 1,000 students flooded Elm Street, smashing car windows and throwing rocks and paper bags full of water. The two vendors were arrested, as were four students. According to a New York Times article, the New Haven Fire Department dispersed the riotous crowd using fire hoses.

Though events like these populate Yale’s archives on unrest from the 18th and 19th centuries, as well as the first half of the 20th, Jay Gitlin ’71, a senior professor of history and prominent Yale historian commented, “in general, the Yale campus has not been a particularly radical one.” 

While Gitlin says that many protests in the 19th and early 20th century “were about food and the lack of quality,” this began to change in the late 1950s. The Ice Cream Riot of 1952, a disturbance that thrust Yalies into the national news, signalled the end of the old paradigm of protest at Yale. Soon, the chaos of entitlement would give way toward a culture of more earnest organizing. 

 

Protests at Yale have shaped university policy and, to some extent, public opinion on issues from free speech to racial justice. Yale’s administration has, in the manner of a firmly-established institution, resisted, inspired and ultimately accepted the existence of student protests. However, students say that this acceptance is qualified and incomplete. While Yale readily grants the right of protest to its students, many activists see the encouragement of polite action as a way to side-step the institution’s responsibility to address student grievances.

A New Paradigm of Protest 

In the 1960s and early 1970s, the hippie movement, a nationwide counterculture movement ranging from hardline anti-establishment to frustrated middle-class characteristics, inspired a series of nationwide youth movements with clear demands, factions and increasing demonstrations. In May of 1970,  thousands of students, community members and spectators from across the country packed Yale’s courtyards, dorms and dining halls to listen to speakers, attend teach-ins and follow the murder trials of Bobby Seale and three other Black Panthers. Seale, chairman of the National Black Panther Party, was accused of ordering the executions of a party member and suspected informant while visiting the New Haven Panthers in May of 1969. 

The end of the trial — which left Seale unindicted after a deadlocked jury failed to return a verdict — came during a spring that saw many university campuses in turmoil. Harvard’s April 15 protest-turned-riot was also partly in response to the Black Panther Trials (with one group in attendance calling themselves the Bobby Seale Contingent); Kent State saw a May 4 National Guard killing of four students protesting the expansion of the Vietnam War. 

The student movements came at a time of particularly strong resistance to protest by the establishment. The height of the FBI’s COINTELPRO, the police murder of Fred Hampton and many universities’ refusal to acknowledge students’ demands threatened the demands and lives of activists. Yale’s administration under president Kingman Brewster faced a high-stakes test of their flexibility: Would they repeat Harvard’s locked-gate antagonism, precede Kent State’s violent martyring or avoid tumult altogether?

The tense atmosphere that spring forced Brewster to think outside the box, responding quickly to protest on Yale’s steps. Finals were postponed, classes changed to universal pass-fail, student activists invited speakers to courtyards and lecture halls and Yale Hospitality provided food for attendees, according to Yale Daily News articles from the time. This reception was enough to turn the event into a community gathering and largely peaceful protest action, avoiding the chaos faced by other universities. Brewster brought the May Day protests under the tent of the university, paving the way for the institutionalization of protest more concretely in the coming decades.

Yale’s South Africa Problem

Towards the end of the 20th century, Yale would face a new dilemma: the University’s complicity in injustice abroad. 

Elizabeth Juviler ’89 has visited Yale several times since she graduated. Aside from a few reunions and a family member’s graduation, a few years ago she accepted an invitation to attend an event with the Yale Undergraduate Prison Project and Fossil Free Yale. The groups, active in their respective campaigns for social and environmental justice, looked to past activists like Juviler for guidance, support and knowledge. Juviler said she engaged in campus activism to join the “tradition of calling to account this marvelously powerful institution to our values.” In 1986, her sophomore year, the rallying cry for campus activists would sound familiar today: divest.

Juviler remembers the 1986 scene between Woodbridge Hall and the Beinecke Library vividly. The plaza was home to an occupied protest known as “The Shanty Town” for nearly two years. Students and New Haven residents lived in makeshift buildings to avoid their removal. A sign posted near the shanties read “welcome to Winnie Mandela City,” named for the wife of Nelson Mandela. Tents and plywood-and-tarp structures surrounded the sunken courtyard, signs and posters displayed solidarity with Black South Africans under Apartheid and with Mandela, then imprisoned in South Africa. 

“On the day the suspensions were announced, the United States Senate voted to levy sanctions against South Africa. Yale, Juviler felt, had failed its test.”

At the time, Yale’s endowment owned more than $300 million in stock in companies doing business in apartheid South Africa. “We were looking for a clear financial statement that would support the advancement of democracy,” Juviler said. But first, the students wanted to be acknowledged by the University. On Sept. 22, 1986, dozens of students occupied the Yale Investments Office at 451 College St. The sit-in ended the same day with the arrest of 21 students, including Juviler. She, along with four other students, were suspended. “It stung,” Juliver said, “to be excommunicated from this institution” that she felt had promised her a forum for free expression. In an interview with the News days after her suspension she said of the Executive Committee decision: “They saw their job as to enforce the rules and regulations without any kind of contextual consideration of the action.” On the day the suspensions were announced, the United States Senate voted to levy sanctions against South Africa. Yale, Juviler felt, had failed its test.

In 1986, David Swensen began his role as head of Yale’s Investments Office. Reporting from that year tracks Yale’s response to Winnie Mandela City, as well as the Investments Office sit-ins and other related protests. While Swensen himself opposed apartheid divestment, the Investments office announced that the endowment would cut ties with one company that did not submit to Yale’s oversight of operations in South Africa. The office declined to name the company, but assured the Yale Daily News that it did in fact exist. That year, Yale committed to the Sullivan Principles of Equal Rights, a set of guidelines that companies in which Yale owned stock were to follow when doing business in South Africa. Among the Principles was the provision of fair pay regardless of race, unsegregated work and eating and increasing the number of non-whites in supervisory positions. Despite Yale’s commitment to these principles, in the mid-1980s one-third of Yale’s South African-involved investments were companies “whose practices violated the Sullivan Principles … one-fourth of which was located in banks that loaned money directly to the South African government” according to Swarthmore College’s Nonviolent Action Database. 

 

As Apartheid continued, Philadelphia civil rights leader and Sullivan Principles author Leon H. Sullivan grew uncertain of the efficacy of constructive engagement. According to the Philadelphia Encyclopedia, a decade after publishing his Principles and without change in law or policy by the South African government, Sullivan called for a “worldwide boycott” of businesses engaged in production in the country. While Yale reduced its investment in companies doing business in South Africa through the early 1990s, it is unclear whether this is due to the ethical implications of continued investment or the companies’ decreased profit returns. Large scale boycotts, international pressure and capital withdrawal are partially credited with bringing about the end of Apartheid. But Yale still owned shares in companies doing business in South Africa when Apartheid ended in 1994. 

Contemporary Protest Issues

On April 16, 2019, New Haven community members Stephanie Washington and Paul Witherspoon were attacked and shot by a Hamden Police Officer and a Yale Police Officer while sitting in a parked car. The incident prompted protests on campus and in New Haven, and the formation of Black Students for Disarmament at Yale, or BSDY. Since 2019, BSDY has worked toward its goal of disarming and abolishing the Yale Police Department, a police force whose officers do not respond to any elected body but carry the authority to arrest members of the New Haven community. This authority, according to a public letter from BSDY to senior members of Yale’s administration, leads to the racialized violence that is “endemic to [police] departments nationwide.” 

After months of protest and community action, the Yale Police Department reassigned officer Terrance Pollock to an unarmed position. Officer Pollock was not charged with a crime. On Jan. 20, 2022, Hamden officer and instigator of the 2019 shooting Devin Eaton pleaded guilty to First Degree Assault and resigned his position with the Hamden Police Department. The charge, a Class B Felony, was brought by the New Haven State’s Attorney after months of community protest.

Now a junior, Callie Benson-Williams ’23 is the executive director of BSDY. Her first year at Yale, interrupted by the COVID-19 pandemic, ended with a summer of protests for racial justice and police accountability across the country. In the fall of 2020, after nationwide attention and news coverage on racism and police violence, as well as a widely-shared open letter to the University, BSDY received their first response, a letter from a University spokesperson asking to set up a meeting. But in the three years since their formation, BSDY has had just three meetings with University officials. Benson-Williams describes these meetings as “mostly them explaining their plans behind closed doors,” a frustrating lack of receptiveness. So far, the plans in question have included the formation of the Committee on Policing and the engagement of consulting firm 21st Century Policing to conduct an analysis of the Yale Police Department, which BSDY says is grossly inadequate.

Yale Taking Action?

Yale touts activism as an expected mode of existence, almost a prerequisite for attendance. Senior Assistant Director of Admissions Hannah Mendlowitz wrote in a University-affiliated admissions blog, “We expect [students who come to Yale] to be versed in issues of social justice. We encourage them to be vocal when they see an opportunity for change in our institution and in the world. We value student voices on campus and we encourage discourse and action.” 

Yale’s admissions website touts a similar, though less direct position: “Civic engagement on issues of public concern is consistent with attributes the Office of Undergraduate Admissions seeks in the high school students it admits.” But Benson-Williams said it can feel as though the University, by institutionalizing political action, “treats activism as another class … instead of real-world issues that are important to our lives.”

On one hand, “protest is exactly what [administrators] want from students at a university,” said Yale history professor Beverly Gage ’94. On the other hand, Gage explained, “administrators get pretty anxious about student protest. They’re also concerned about the ways that student protests can put pressure on the University to make decisions that they’re not necessarily interested in making.” Decisions like changes to endowment investment policy, undergraduate financial aid and the Yale Police Department, said Gage. Universities are “soft power” institutions, Gage said, “so [they] tend to be responsive to protest and media coverage in a way that other institutions would not be.” 

 

Yale redefined the institutional investor’s role in 1972 with their adoption of “The Ethical Investor,” a 200-page pamphlet written by Yale economists and professors. The adoption of an ethical framework was a radical policy shift from the passive, solely profit-oriented position accepted among institutional investors to what the New York Times called an “activist role,” a move that redefined the position of endowment fund managers and trustees. The primary consideration put forth in the guidelines is that of avoiding “social injury,” a loosely-defined term that the Yale Corporation would go on to refine, amend and dilute with regard to Apartheid and eventually fossil fuel investments by way of the Corporation Committee on Investor Responsibility. 

After opening campus to protestors in the spring of 1970, this abandonment of financial passivity was the next step in bringing activism into the fold of the University, where it could be sanctioned, controlled and institutionalized. Though it was unclear at the time how the power granted to the Yale Corporation to leverage endowment investments to make political statements would affect activists, today it is clear that the move brought Yale into the political-economic sphere and offered the opportunity for the University to define what was, and wasn’t, acceptable activism.

Universities are “soft power” institutions, so [they] tend to be responsive to protest and media coverage in a way that other institutions would not be.

Professor Gage describes protest movements as responding to one of three types of issues: internal, hybrid or external — beyond the University. Internal issues, like Universal Pass/Fail as an equitable step in the University’s COVID-19 response in the spring of 2020, exist as interchanges between students and administrators. She described Pass/Fail as a rare issue where students were passionate and engaged, but it was “an easy choice for the University” to make the decision. Even then, she said, “there was a lot of back and forth” between organizers and faculty. 

While internal issues concern student life and well-being exclusively, hybrid issues attempt to align the University as a role model for other institutions through its own policy. Movements like divestment and abolition, while directed at Yale, seek to make the University a “model of environmental or racial justice,” said Professor Gage. Hybrid demands put the University in a harder position than internal ones due, again, to it’s soft-power response to optics and media coverage. 

Issues beyond the University and in areas where Yale has little sway, such as the Vietnam War era anti-war protests, are easier for the University to manage. Gage says these are instances where “if you’re an administrator, you might champion students going off into the world, changing the world, and speaking truth to power.” 

To this end, Yale began to embrace Dwight Hall, an undergraduate organization dedicated to “social change” and to “shaping those who one day will shape the world” as well as the Yale College Council, which serves as the primary liaison between the student body and the administration. Much of the student activism occuring on campus today occurs through these same channels that were established after the 1960s. 

Of note, since the adoption of “The Ethical Investor,” Yale has periodically tasked committees with defining and redefining the limits and liberties to speech on campus. “Beware the committee,” said Benson-Williams. “It’s another tool Yale uses to “support voicing our concerns without addressing the concerns themselves.” 

The most notable of these committees, chaired by prominent historian and Yale professor C. Vann Woodward, published the Woodward Report in 1975. This report would be the first to define the limits of activism in the context of Yale’s own role in the world, interpreting student action and university responsibility, as well as “social injury.” Published in response to protests and in recognition of the need for concrete policy, the report affirmed Yale’s role as an institution founded on “research and teaching,” “the free interchange of ideas” and “the right to think the unthinkable, discuss the unmentionable, and challenge the unchallengeable.” At the time, the report was seen as a practical pamphlet to guide Yale through a period of social unrest, protest and change. It also proposed harsh penalties, including suspension or expulsion, for students who engaged in “disruptive” protest or expression outside of the University’s accepted scope and scale, like Juviler’s sit-in.

Since Yale has had the power to define social injury caused by their investments, their definition has almost never included that which would reduce the profits of the endowment or compromise the standing of the University. The Yale Corporation has vigorously resisted these difficult hybrid decisions, Professor Gage told me, in the manner of a “conservative and slow-moving force.”

Concerning student protest in the present day, University Spokesperson Karent Peart did not respond to my emails between when I first reached out to her on Nov. 7 2021 and the time of publication. I also reached out to Hannah Mendehlson, whose blog post supported high school students engaged in action against systemic gun violence, an issue beyond the power of schools or universities to address, but she declined to comment for this story. 

“If you don’t have a building named after you, it’s very difficult to make change [at the University],” Benson-Williams said.

 

The Long Game

On the other hand, some students also see what Professor Gage describes as a “flowering” of student protest activity on campus in the last two decades. “We’ve seen a real resurgence” of protest action, Craig Birckhead-Morton ’24 said. Birckhead-Morton is a member of the Yale Democratic Socialists of America and Fossil Free Yale. He is also a volunteer for Students Unite Now, or SUN, a coalition of Yale students advocating for financial aid and mental health care reform. SUN, Birckhead-Morton says, is well positioned to leverage its ties to union labor, longevity at Yale; SUN has been advocating for financial aid reform on campus since 2012 and popularity of their demands among students to push the administration to change policies that the organization considers unfair and harmful.

“The press release carried no mention of nine years of organizing by students, but for the university to acknowledge students’ action would be to admit an inconvenient truth: Yale responds to protest and likely would not have made the policy change without sustained student organizing.”

For nearly a decade, SUN has been advocating for a change to Yale’s financial aid policy: the removal of the Student Income Contribution, or SIC. Student lobbying has consistently preceded changes to Yale’s financial aid policy, on issues from need-blind admissions to international student aid. The SIC, which SUN considered regressive and unnecessary, spent years in the crosshairs. During this time SUN, like BSDY, found scheduling a meeting with administrators to be nearly impossible.

In October 2021, Yale announced the end of the billed portion of the Student Income Contribution. The press release carried no mention of nine years of organizing by students, but for the University to acknowledge students’ action would be to admit an inconvenient truth: Yale responds to protest and likely would not have made the policy change without sustained student organizing. That the slow-moving institutional force would appear to function without the confrontational input of undergraduate students makes perfect sense: the University would like to appear to be able to make these decisions on its own. 

Still, for institutions of higher education, especially those thick with tradition and history, progress happens slowly and quietly. With one-fourth of the student body leaving every year, undergraduates rarely see results of their activism while still on campus. As Birkhead-Morton pointed out, students see “from a moment in time,” while the University sees students come and go on a centuries-long scale: a structural difference in ability to sustain agendas. With a short institutional memory, a lack of university action can be discouraging. 

But in the last 60 years, student protest at Yale has moved from untenable, to accepted, to encouraged when polite. Moreover, in the age of softer power and ubiquitous media coverage, Yale is becoming more responsive to not only internal issues but “hybrid” issues of policy and behavior modeling. 

The reality of Yale’s long-term malleability is no less relevant today. As Birkhead-Morton said, SUN’s success in advocating against the Student Income Contribution demonstrates that “the administration must move on basic things, or students will make them.”


Reconsidering the Summer Internship

Summer break is no longer a break. But do summer internships exemplify privilege or exploitation?

Published on October 14, 2021

To those who know her, Michelle Bao’s July 13 tweet was both totally expected and a complete bombshell. 

“very excited to announce that i got so burnt out from this year of remote work that today i dropped nearly all of my commitments to visit friends and live out of a minivan for an indefinite amount of time,” she tweeted, attaching a photo of herself sitting next to the small bed in the back of her renovated vehicle.

Bao, a rising junior Computer Science major at Stanford, is one of my best friends from high school. I’ve always known her to be spontaneous and bold — debating those she disagreed with, riding a Ripstik down our school hallways, reaching for the blueberry barbecue sauce at a local burger joint. In 2018, she moved across the country to attend college in California, leaving our North Carolina-based friend group behind. Her 2021 minivan decision was, in this way, a direct spiritual descendent of the past.  

But she is also one of the most professionally ambitious people I know. At the start of the pandemic, she juggled a part-time internship at Uber with spring quarter classes. She worked at Bloomberg over the summer of 2020, then, refusing to partake in another year of remote learning, took a gap year to work for the ACLU and the New York Times. 

“I fell into this mentality of, ‘Oh, since we’re doing remote work, we can be extra productive,’” Bao said. “But I think I definitely sacrificed personal joy and fulfillment.” When she found herself dissatisfied with her summer research position, she quit, commiting to traveling around the East Coast full-time. 

“It’s just something that I’ve been wanting to do for this past year,” she said. “It’s fine that I’m not extracting specific points of value or achieving specific things.”  

After rigging up the back of her family’s old Honda Odyssey with a small bed, rugs, curtains and a water pump, she drove from her home in Greensboro, North Carolina, to New York City. There, she spent weeks couch-surfing with friends before making her way up the Northeast. She hunted for free showers and slept in hotel parking lots. She visited thrift stores and ate good food. In Portland, Maine, she ventured alone to a speakeasy and left with two new friends in their mid-twenties. 

“I feel like this has actually been the most fun summer I’ve had,” Bao said. “I’m free of commitments, feeling liberated.”

(Michelle Bao)

 

I spent my own summer in a medical school lab at Yale, following a distinct routine: the same oatmeal for breakfast, the same walk downtown, the same benches and equipment. I was funded by a Yale research fellowship that, assuming I worked standard hours, paid less than minimum wage. Part of me could not fathom her life, the uncertainty and fearlessness of it all. But another part of me longed for her freedom — regardless of how much I enjoyed or was learning from my work. 

When I connected with friends from Yale also spending their summers in New Haven, Bao’s van life felt even more alien. “What are you doing this summer?” became a popular conversation opener, to which every person, unless they were taking classes, answered with an internship, research role or otherwise career-advancing position. 

For many students at schools like Yale and Stanford, summer has become a key period for career advancement. According to the annual summer activities survey conducted by Yale’s Office of Career Services (OCS), in 2020, 25 percent of Yale students held paid internships, while 18 percent held unpaid internships and a little over 10 percent conducted some form of research. 

What conceptions of productivity stopped me and my peers from giving ourselves a break and following in Bao’s steps? Was the value gained from our own summer experiences — financial compensation, lines on our resume — worth the sacrifice of freedom? And ultimately, how did my ability to ask these questions reflect my own privilege?

MONEY, OR LACK THEREOF

Like Bao, Will (name changed for fear of employer retribution) traveled this summer. His experience, however, came directly from his employer, the financial services company Citadel, which flew its interns out to a retreat in Palm Beach by private jet this June. 

Last year, in a sharp contrast to most other companies, which cancelled their summer 2020 programs or translated them to a virtual format, Citadel rented out five-star resorts in Florida and Wisconsin. For two months, its interns worked in-person in COVID-safe bubbles and were even provided social activities — canoeing, karaoke, golf lessons — for their downtime. This year, though the program returned to offices in New York City and Chicago, the perks remained. In addition to the retreat to Palm Beach, for example, Citadel interns were treated to corporate housing in high-rise buildings, Uber credits for their commutes and covered meals. And, of course, there’s the salary. “I make more in a summer than what my high school English teacher made in a year,” Will said. 

But the luxury resorts and apartments come at a high price. Will noted that a typical Citadel intern works twelve hours a day, five days a week — already more grueling than the standard 9-to-5 one might expect of a job or internship. This summer, Will and some of his peers have at times experienced even worse: workdays that extend beyond thirteen hours, with additional tasks to be completed at night from home or on the weekends. 

“I wake up, get ready as fast as possible, Uber to the office, stay there from eight to eight, Uber straight back to my apartment, work a bit, go to bed, and then rinse and repeat. The only time I step outside during the workweek is going to and from my Ubers,” Will said. 

For Will, the work becomes even more draining when he considers its implications. “At the end of the day, what’s the point?” he asked. “If you’re at a finance firm, then the goal is just to make money for outside investors or the top people at the firm. I would rather work on problems that more directly benefit society, but unfortunately, in the society we live in, there are these perverse incentives to not help other people.” 

I make more in a summer than what my high school English teacher made in a year.

—Will

Lucrative internships in finance or its sibling field, consulting, have an outsized influence over campus culture, noted Diego Haro ’22, a Global Affairs major at Yale who interned at Boston Consulting Group, or BCG, this summer. “The second you get [to Yale], you learn about investment banking and consulting,” he said. 

Haro aspires for a future career that will include “impactful, meaningful work” in issues like homelessness, poverty and mass incarceration, he told me. This year, he worked for a public sector client and has a more optimistic outlook than Will about the meaning of his employment. “At the end of the day, if your employees don’t want to do a certain type of work, then obviously, [the company] won’t be doing that sort of work,” Haro said. “I think there are very tangible ways that I’ve learned and seen of actually affecting change.”

BCG doesn’t expect interns to work on weekends and has instituted biweekly mental health check-ins. But the job is still grueling. “I would not say you have a good work-life balance,” Haro told me. “But I would say it’s fair given what you signed up for and what they pay you.”

These considerations loom large for Haro, who was raised in Sacramento in a lower to middle income background. “I’m now almost making more than my parents. It’s kind of crazy,” he said. “That’s part of why I’m working there, the financial stability.”  

For Blake Bridge ’23, a Global Affairs major, his State Department internship at the U.S. Embassy in Berlin has had a more direct connection to his future career goals. “[Through studying at Yale] I can learn all I want about international relations. But you can’t learn what it’s like to be a diplomat or to work at an embassy. You have to experience that [in real life],” Bridge said. “I’ve learned a ton, and that’s been vital for me in understanding what I want to do next summer or when I graduate.” 

Though his program is remote, Bridge chose to divide his summer between London and Berlin so that he could work the same hours as the rest of his office. Unlike Will and Haro, he has no complaints about his work-life balance and has enjoyed exploring Europe on his weekends. 

But Bridge’s experience comes with a caveat: internships in the federal government are typically unpaid. Bridge, who navigated several complications due to Yale’s policies on international travel during the pandemic, supported his work through fellowships awarded by the Jackson Institute for Global Affairs. In this way, Yale students are given a key advantage over students at other universities, who must participate in similar opportunities on their own dime. 

I started questioning, was productivity something that was actually making me happy? Or was it the semblance of productivity that was fueling my sense of self-worth?

—Sarah Feng

Unpaid internships have become flashpoints for discussions over labor exploitation. These conversations date back to 1938, when, following the Great Depression, President Franklin D. Roosevelt passed the Fair Labor Standards Act, or FLSA, which established guidelines protecting workers’ rights and wages. A 1947 Supreme Court ruling set a precedent that labor could be uncompensated if it had training purposes, providing legal justification for unpaid internships. This was reinforced in 2011, when two unpaid interns who worked on the set of the film “Black Swan” sued Fox Searchlight Pictures for violation of the FLSA. The Second Circuit ruled against the interns, arguing that they were not obligated to receive compensation because they were the “primary beneficiaries” of the arrangement, learning more from the company than the company gained from their work. 

(Sarah Feng)

 

Sarah Feng ’25 observed that unpaid internships also reflect privilege, as only those with a substantial level of financial security can afford to take them over a paid internship or job. Feng deferred enrollment before her first year — cutting her off from Yale fellowships — to work two unpaid internships: one at the San Francisco district attorney’s office where she corresponded with prisoners and one conducting research for the Virtual Student Federal Service at the State Department. “I was living purely off of my parents’ money and our financial situation,” Feng said. “I was spending eight hours a day doing a lot of work that was giving me a cool experience, but I had other friends who were honestly equally as qualified as me [who] couldn’t take on things like that, and instead had to take on other jobs that were less meaningful.” 

Internships often help students explore their interests or provide valuable paths for employment. A 2017 Gallup survey, for example, found that having relevant internship experience more than doubled recent graduates’ chances of having a secure job immediately after leaving school. In this way, the inaccessibility of unpaid internships to some may uphold existing class divides.

Yale and other elite universities have programs to lower these barriers for their students. In 2020, 31 percent of Yale students funded their summer experience with help from the university. Many claim the Summer Experience Award, which provides a stipend for any student on financial aid to pursue an unpaid or underfunded research, arts, government or non-profit position. Students can also access fellowships from a variety of other sources, such as their residential colleges or Dwight Hall.  

Jeanine Dames, director of the Office of Career Strategy, noted that this is a huge equalizer for first-generation, low-income, or FGLI, students. “We have not seen a significant difference between our FGLI students and non-FGLI students in the rate they participate in unpaid internships. In fact, we see a slightly higher percentage of FGLI students accepting unpaid internships,” Dames wrote in an email. Dames cited preliminary results from the 2021 OCS summer activities survey, which has not yet been concluded at the time of writing: 72.3 percent of first-generation respondents held a paid or unpaid internship or research position this year, compared to 67.6 percent of non-first-generation respondents. 

PRIVILEGE, PRODUCTIVITY AND PATTERNS OF HISTORY

Modern-day internships have their roots in tradesmen apprenticeships dating back to the Middle Ages. The medical field first popularized the term “internship” at the turn of the 20th century, in reference to the period where newly graduated doctors gain more practical training before launching their independent careers. Industrialization drove white-collar industries such as business and engineering to professionalize and adopt their own expectations for experience-based internships. Over the coming decades, Census data indicates that the labor market became increasingly saturated with college graduates, with attendance rates more than tripling between 1940 and 1980. During the same period, companies and universities increasingly expanded their internship programs, cementing internships as an unspoken expectation for many college students’ educations by the end of the century. 

(Yale Daily News)

The archives of the Yale Daily News reflect this history. Mentions of the word “internship” appeared in medical contexts in the 1920s before exponentially increasing throughout the 60s and 70s. More intriguing, however, are the clear ways in which Yale students have always had exclusive and unique access to internships, both paid and unpaid. 

The first non-medical reference to an “internship,” for example, came in 1938. That year, United States Representative Frederick Davenport (NY-R) visited New Haven to interview Yale students for unpaid government internships, which were set aside for “Seniors and Graduates from the leading universities in the country.” In the 1950s, the university sponsored its first official internship program, the Yale Summer Intern Program in Government, which placed students in positions throughout the federal government and provided funds of 50 dollars per week for unfunded opportunities. By the 1960s and 1970s, similar programs proliferated — Urban Studies internships, Dwight Hall internships, public policy internships in Washington coordinated by the now-defunct Summer Term Office — helping students to secure and afford government and nonprofit work. In the same period, fellowships also became available to fund students’ research.  

Yale students received special attention from private companies, too. “Who says liberal arts isn’t good preparation for business,” wrote the Connecticut Mutual Life Insurance company in an advertisement in the News for its summer 1968 internship program, which held interviews on campus that February. In 1975, the Summer Term Office facilitated a program to help students find corporate internships, leaning on connections with “alumni in Yale clubs across the country” who specifically “elected chairmen to assist students.” Throughout the 1970s and 1980s, companies such as the New York Times, Goldman Sachs and McKinsey & Company held interviews and information sessions on campus. Other companies, including Procter and Gamble, Grace and Bain and Company, took out ads inviting students to apply to their summer internships. 

(Yale Daily News)

 

Yale’s internship culture can, at some points, feel incredibly disconnected from the rest of the labor market. “What’s the difference between a summer job and a summer internship,” read a 1985 ad in the News for a book called “Getting Work Experience.” Yale students, the ad implied, were destined for the latter.  

The numbers reflect this: In the Summer of 2020, while almost 67 percent of returning Yale seniors held an internship or conducted research, just 8 percent spent their summers in another type of paid job such as a camp counselor. 

The entire concept of internships is, after all, paradoxical for students at schools like Yale. We’re beneficiaries of decades-old institutional privileges that give us the information and financial support to pursue opportunities in white collar sectors like government, academia, tech, finance, and consulting. But beneath all summer internships is a capitalistic system, one that forces us to choose between passion and salary, and one that insinuates that productivity — for-profit or nonprofit, paid or unpaid — must persist, even during summer vacation. 

That mentality can be exhausting, Feng observed. “I would sometimes feel unable to move for a while, because I felt I had let myself down the past month, even though I was trying really hard to do what I wanted to do — even though I was already fortunate to have these opportunities,” Feng told me. She, in addition to holding two unpaid internships in her gap year, spent time away from her Bay Area home to live in New York City this summer, working as a creative writing tutor and writing a novel. “I started questioning, was productivity something that was actually making me happy? Or was it the semblance of productivity that was fueling my sense of self-worth?”

Bao, traveling around in her van, unemployed without a clear goal for herself, might seem to be rejecting our capitalistic obsession with productivity altogether. In reality, she was only able to spend a summer unemployed because of multiple layers of financial security. “Ultimately, if my situation was different and I had family members that needed me to take care of them, there’s no way that this would have been a viable path,” Bao said. She emphasized that the various internships she had worked over the past year — internships she accessed in part because “elite institutions give you a huge advantage” — helped her accumulate the necessary savings to pursue her summer travels. 

In this way, she is just like any finance, consulting or government intern, deeply intertwined with the privilege and productivity that saturates our capitalistic internship culture. That, she believes, is exactly the point. 

“It’s very naïve to think that a personal change can wholly reject a capitalistic mindset,” Bao said. “Rejecting capitalistic values requires you to have embodied them in some other form. And that’s a huge part of capitalism in our current system, a huge problem. There’s no consent. There’s no alternative. There’s nothing else.”


Losing Track

The undergraduate pre-medical system is broken. How did we get here and how do we fix it?

Published on April 29, 2021

It is January 2018, and Emma T.* is at the north end of Yale’s campus for an organic chemistry lab class. She synthesizes a tawny powder of anthraquinone from benzoylbenzoic acid using a chemical procedure known as Friedel-Crafts acylation. After class, she hurries to physics office hours, where she spends the next two hours using Gauss’s Law to solve for the electric field that is a distance r away from an infinitely long rod with a linear charge density λ

Why? Is she training to become a synthetic chemist or an electrical engineer? No — Emma T. wants to be a doctor, and, as she explains, “This is what medical schools want.”

Meanwhile, five miles south, in his first-floor office at the Connecticut Veterans Affairs Medical Center in West Haven, William Becker ’95 dons his white coat and makes the afternoon rounds. Some of his patients present with a low-grade fever, others with joint pain, but all of them seek something similar: to be seen by a doctor who will understand their problems and communicate the fix clearly. “Ninety percent of the job is having the humanistic qualities to talk with people, to comfort people, to communicate with people,” Becker says. “None of this is taught in pre-med.”

If you want to apply to medical school in the U.S., first you need to complete the so-called pre-med requirements, which include two years of chemistry with lab, one year of physics with lab, one year of biology with lab, biochemistry, calculus, statistics and psychology. That’s 20 classes — six more than are needed to major in English, seven more than physics and 20 more than to apply to law or business school, neither of which list a single prerequisite.

Doctors say this laundry list of classes is irrelevant to the reality of what they do. Students, who find the requirements unwieldy, are increasingly turning to other fields. What does this mean for doctors, those the system is meant to train, and for patients, those it is meant to serve? In its effort to cultivate the next generation of doctors, is the system of pre-medical education serving us well, and if not, what can be done to change it?

(Lukas Flippo)

A VESTIGE OF A BYGONE ERA

In 1908, the Council on Medical Education — established four years prior to restructure American medical schools — tapped a then-unknown, 44-year-old educational theorist named Abraham Flexner to lead the reform. Flexner, who had no formal education in medicine, spent the next 18 months traveling across the country to evaluate each of its 155 medical schools.

What he found was a system in disarray. At one medical school, Flexner requested to see the laboratory facilities, and the dean proudly brought out a shoe box. At another school, Flexner noticed the library books were locked in cases. When he asked for them to be unlocked, neither the administrators nor the students knew how. Only the janitor carried the key.

In the early 20th century, American medical schools were churning out poorly trained doctors wholly unprepared for the demands of the profession, according to multiple books by  medical historians. This changed abruptly, in 1910, when Flexner published the results of his study in a 346-page report, which detailed the disorder he had found and mandated a new set of standards for medical schools. Schools that could not adopt them were forced to close. By the end of the decade, 89 medical schools had shut down.

“The Flexner Report was a catalyst for the kinds of changes that transformed medical education by making it much more rigorous,” said John Warner, the chair of Yale School of Medicine’s Section of the History of Medicine. “The central aim was to ground medicine in the experimental laboratory sciences, which had created new ways of understanding the body and promised to transform things.”

The transformation of medical schools was so vigorous and complete that it percolated through the curriculum that preceded medical school, too. In his report, Flexner wrote that a “competent knowledge of chemistry, biology, and physics” was necessary “to establish a reasonable presumption of fitness to undertake the study of medicine.” This is the origin of the pre-med requirements. 

Within 10 years of the Flexner Report, medical school educators began to worry whether the training had become too inflexible and scientific. Even Flexner had doubts, contemplating in a speech in 1929 whether medical schools were producing doctors that were “culturally thin and metallic.” Medical students voiced similar concerns, with one student at the time writing sarcastically in his diary, “When the first frog walks into my office, I will know exactly what is the matter with him.”

As the 20th century progressed, critics condemned the medical profession for failing to deliver better outcomes despite the scientific progress of the previous decades. The traditional model of medical education came under attack in the 1960s by progressive sociologists who condemned medicine as a failing enterprise because increased spending had not generated breakthroughs in the treatment of cancer and neurodegenerative diseases. In response, medical schools established humanities programs that offered new approaches to practicing medicine. 

Do I refer to my knowledge of any of those subjects in my day to day life when I’m seeing patients? Not really.

—Anna Reisman, professor at the Yale School of Medicine

In the last decade, medical schools have cut the amount of classroom instruction and added more clinical work. However, for all the changes that have swept across medical schools, none have seeped into the pre-med curriculum at the undergraduate level. 

As a result, the system of pre-medical education today remains largely identical to that established by the Flexner Report over a century ago — 11 years before the introduction of insulin, 32 years before the production of penicillin and 43 years before the discovery of DNA — and students are starting to speak up. 

DIAGNOSING THE PROBLEM

Emma T. knew she wanted to become a doctor when she was 12. “When I was little I had a lot of stomach issues,” she recalled. “It was pretty traumatic. Some of my doctors were super nice. Part of my motivation was I wanted to be like them, to be able to help patients and make them feel safe and okay with whatever they were going through.”

In middle school, Emma gravitated toward the sciences. After 10th grade, she enrolled in a summer program at Brown University, where she learned how to handle a cadaver and take a patient’s medical history. “I really enjoyed it, and this is what cemented it for me,” she said. She was to become a doctor.

In 2017, Emma entered Yale College and noticed many of her peers signing up for a diverse spread of courses and activities. But her first-year experience was to be much more focused. “I talked to students who were applying to medical school and figured out what I needed to do,” she explained. “So, my first year I was taking chemistry, biology and math. I started working in a lab.” 

It’s worth pausing here to consider that such is the story of many pre-med students. From the time they set foot on campus, they say they must fully dedicate themselves to a rigid lineup of courses and activities that leaves little room for much else. Jordan Young ’21 said his pre-med experience “has definitely taken away from the number of subjects I’m interested in but haven’t been able to take.” 

The monopolizing coursework is compounded, doctors say, by the blurry and tenuous connection between the requirements themselves and the reality of practicing medicine. “Do you really need those classes to be a doctor? Do I refer to my knowledge of any of those subjects in my day to day life when I’m seeing patients?” asked Anna Reisman ’86, a professor at Yale’s medical school. “Not really.”

Becker is similarly skeptical. “When you first meet a patient, you’re taking a medical history, trying to understand their experiences, and then synthesizing that information into a treatment plan,” he explained. “This involves understanding the medical literature, yes, but there’s not much of a need to understand the foundational basic science.”

Dean of the Yale School of Medicine Nancy Brown ’81 believes otherwise. “Scientific knowledge is critical to the ethical and compassionate care of patients,” she said. “Without adequate scientific knowledge, we cannot provide safe and effective care.”

Here lies the crux of the debate over pre-med: To what extent is the emphasis on the basic sciences — subjects like organic synthesis and electric flux that Emma was learning her sophomore year — important in the daily lives of doctors? Proponents of the current curriculum argue that medicine is primarily a scientific endeavor, that medical advances are rooted in scientific advances, and for doctors to provide good care, they must be trained as scientists. The other side perceives medicine as a broader, more intimate endeavor. They believe there is something in caring for patients that transcends the basic sciences and cannot be learned through balancing double displacement reactions or conserving angular momentum. 

Reisman wonders whether a curriculum that orbits almost exclusively around the basic sciences might be harmful in the way it distills the complexities of caring for people. She offered a timely example. “With COVID-19, and with health care in general, if doctors are not aware of the systems they work in, the biases that they have, the kinds of barriers people face, it’s impossible to provide good and equitable care,” she said.

You look around the room and you know that one in five people are getting an A, regardless of how hard everyone works.

—Ashna Aggarwal '20

But Stanley Goldfarb, a former dean at the University of Pennsylvania’s medical school, disagrees. In September 2019, he wrote a controversial op-ed in the Wall Street Journal criticizing medical school curricula for focusing too strongly on social justice issues. “My view is that our job as doctors is to treat illness,” Goldfarb told me. “Our job is not to cure poverty, our job is to cure pneumonia.”

Goldfarb’s adamance about training doctors purely in the basic sciences, it became clear, does not extend to the pre-med curriculum. Is organic chemistry necessary? “It’s a little hard to say,” he explained. “It’s like saying, does Shakespeare’s ‘Julius Caesar’ influence the way you think about contemporary politics? It’s hard to know. If you’re studying it, it becomes ingrained in your thinking in some way.” The benefit of organic chemistry, he argued, is in giving a good sense of the molecular complexity of the body. But does it need to be a whole year? And do you need an additional laboratory course in it, which is also a whole year? “You know,” he said, pausing briefly, “I don’t know.” 

Though perspectives among doctors may vary, the research is unambiguous. Between 1951 and 1977, in the most robust study that has been conducted to date, Harrison Gough, a psychologist at the University of California, Berkeley, followed over a thousand college students as they matriculated to medical school and later became doctors. He wanted to see if success in pre-med courses was a prerequisite for success as a physician. 

He found little evidence. Undergraduate science grades, Gough’s paper concludes, are “almost completely unrelated … to faculty ratings of general and clinical competence.” Then, he followed up the study with a series of psychological tests. He found that students who did better in undergraduate science courses were “narrower in interests, less adaptable, less articulate, and less comfortable in interpersonal relationships.” 

Not only is performance in the pre-medical curriculum unrelated to performance as a doctor, it also appears to be, on an interpersonal level, harmful. As Becker noted based on his experience treating patients, we depend on our doctors when we are weak and vulnerable and need to be treated with humanity. As a result, it’s deeply problematic to rely on a curriculum that, in Becker’s words, “may inculcate a more biomedical view of the human experience as opposed to a humanistic one.”

THE COMPETITION THAT ABANDONS MANY

Students feel another problem acutely — that pre-med is cutthroat and grueling. Ashna Aggarwal ’20, who graduated summa cum laude and is taking a gap year before attending medical school, remembers her pre-med experience with a certain unease. “There’s a very stark difference between pre-med and other courses,” she said. “The workload is harder, it’s harder to get a good grade. It’s like the air is different.”

One student, who requested anonymity, said, “Pre-med feels like a crunch. It’s like a clock — a constant clock. There’s always something to do. There’s always a p-set, there’s always a quiz, there’s always a midterm.” 

Emma agrees. Her sophomore year, when she was taking the organic chemistry lab and physics courses, she would wake up at 6 in the morning to squeeze in several hours of work before class. “I was spending every waking hour doing homework or in office hours or in lab,” she said. “Every aspect of my life became tangled up in pre-med.”

(Lukas Flippo)

Pre-med student Wasil Ahmed ’21 acknowledges that it’s tough, but it’s for a reason. “Medicine is a super intense field,” he said. “It’s really high stakes, and it requires sacrifice. I don’t see why there wouldn’t be a reason for the training to be challenging sometimes.”

But pre-med students say it’s not the challenge itself that’s problematic — of course we want our heart surgeons to be competent in high-pressure situations — but it’s the culture that emerges from it. It’s no secret that pre-med courses are stressful. In an off-the-cuff survey of students sitting on Cross Campus one Saturday, when asked to describe pre-med in one word, six out of 10 said “cutthroat.” 

“There’s always a cloud hanging over your head that you are competing with other people,” Aggarwal said. This sense of competition, she explained, arises from a curved grading scheme where only a fraction of students receive the best grades. She remembers the first day of her introductory biology class when the professor announced only 20 percent of the class would get an A. “So you look around the room and you know that one in five people are getting an A, regardless of how hard everyone works.”

Two introductory biology professors did not respond to requests for comment. Professor Mark Mooseker, the only one who did, said he does not use a defined curve. He explained that “for a given class we look at the performance range and make decisions about grade cut-offs.” Even so, he eventually admitted that cut-offs, like those Aggarwal mentioned, are “possible depending on the point distributions in a given year.”

According to Ahmed, the grading curves are also detrimental because they stifle collaboration. “In an exaggerated way, it feels like there’s an underlying animosity and tension” between pre-med students, he explained. “You’re less likely to help or ask for help. It’s just not good for learning, and it doesn’t help either party.” It certainly does not help patients either, because medicine at its core is a collaborative endeavor, and “to train every doctor in a non-team environment doesn’t make sense,” Ahmed said. 

For some, the harsh grading schemes, the perception of being surrounded by competitive peers and the never-ending grind of work upon work become so crippling that there’s only one solution — dropping pre-med. 

The cruel irony of the whole thing is not just that the pre-medical preparation teaches stuff that students don’t need, it’s that a lot of that stuff is used to weed people out.

—David Muller, dean for medical education at the Mount Sinai School of Medicine

In 2002, Stanford professor Donald Barr became interested in quantifying pre-med attrition after noticing that students who dropped it were more likely students of color and women. He conducted a study where he followed the trajectory of freshmen at Stanford who expressed interest in medicine. Of the initial 363 freshmen in the study, 294 applied to medical school. And of those who dropped, he saw that a disproportionate number were indeed women and students of color.

The student who requested anonymity, who is Black, said, “Every day on this campus, I walk into any space, and I instantly feel like I don’t belong. Pre-med just emphasizes that, because for so long, it’s somewhere you feel like you don’t belong.”

In a July 2020 article in Broad Recognition, Mia Arias Tsang ’21 describes how racism  underpins medical education. This includes the content of the curriculum, which leaves out cases of medical abuse like the Tuskegee Syphilis Study and the forced sterilization of Black women, and presents science and medicine as neutral and divorced from their social implications. It also includes inflexible, punitive pedagogical practices — one of Arias Tsang’s professors refused to give her a one-day extension even when she was hospitalized, for instance. 

“Most marginalized students struggle in STEM, and therefore in the science-heavy pre-medical track,” she writes. “They just do so silently. Our pain is only viewed as proof that we aren’t capable of the same things as our privileged peers. If we show any shred of humanity, it’s viewed as weakness, and we will be discarded.” Arias Tsang argues that racist and capitalist practices pit students against each other at the expense of collaboration and care, and overlook student well-being in favor of graded output. These make pre-med an exhausting, dehumanizing experience for all.

In January 2018, when Emma returned to Yale’s campus after a relaxing winter break, she returned with a sense of dread. “I just felt so much pressure,” she remembered. “It felt like I was staring down the barrel of a torturous semester. I don’t know exactly what triggered it. But I just felt like all at once it came crashing down.”

She had her first panic attack, which was followed by several days of intense mental and emotional distress. On most days she could not get out of bed. A week later, she unenrolled from Yale and was on her way home. She spent the ensuing semester reflecting on her choices and larger goals in life. “If I couldn’t do this,” she remembers thinking about her pre-med experience, “how could I possibly do medical school? It was really paralyzing for me because since I was 12, this was the path I had been following, and I was so certain of it for so long.” She paused to take a breath. “I just couldn’t take it anymore.”

IN SEARCH OF A CURE

Many of the doctors I interviewed thought the requirements could be reduced without compromising students’ scientific proficiency. According to Barr, the Stanford professor who has published several papers in favor of reforming the pre-medical curriculum, the eight semesters of general and organic chemistry with lab could be cut to two. 

“Imagine a Venn diagram of chemistry and biology,” he explained. “There’s an intersecting set, which is the aspect of chemistry you need to understand how biological systems function. This is all you need.” The same applies to physics, math, and the other subjects that in obvious ways are peripheral to the practice of caring for patients. “You don’t need all of physics,” Barr said. “You just need a subset.”

David Muller, the dean for medical education at the Mount Sinai School of Medicine, agrees. Mount Sinai offers a special admissions program for sophomores that lets them matriculate without completing the pre-med requirements. Studies show no difference between the clinical performance of these students and those accepted to Mount Sinai from the regular admissions cycle who complete all the requirements.

“The cruel irony of the whole thing is not just that the pre-medical preparation teaches stuff that students don’t need, it’s that a lot of that stuff is used to weed people out,” Muller said. Aggarwal agrees: “If you can’t pour two chemicals in a beaker, are you gonna make a bad doctor? That shouldn’t be the message.”

This is not the message that the Yale School of Medicine admissions office advertises, Laura Ment, the associate dean for admissions and financial aid, said. “There is no simple formula for admission,” she explained. “Our process is holistic and contextual and carefully considers every part of the application” beyond performance in science classes. This includes the “interest and ability to work respectfully and collaboratively in diverse teams,” “sustained excellence across a broad range of activities” and other phrases such as “personal initiative” and “a commitment to … lifelong learning.”

(Wikimedia Commons)

Even if what Ment says is true, and academic performance in science classes is not the bottom line, does it make much of a difference? As online records suggest, the median GPA among accepted Yale medical students is around a 3.9, so academic performance must play an outsized role in admissions. But Yale is one of the best medical schools, so it’s entirely sensible that admissions is competitive. What’s more important and troubling is this: holistic admissions or not, the requirements persist. And as long as they remain in their current, bloated form, students like Emma are dropping out, so admissions offices are selecting from a smaller, less diverse pool of students than is possible.

But reforming the requirements is difficult. The first barrier is one of authority — there is no governing body that oversees medical schools and sets the requirements for entry. The closest thing to this is the Association of American Medical Colleges (AAMC), which in 2015 began advising medical schools to reconsider how they evaluate applicants by taking into account “core competencies,” such as teamwork, oral communication and ethical responsibility. 

“The AAMC doesn’t mandate prerequisites,” Muller says. “They don’t have the primary responsibility of determining the requirements.” Instead, as Geoffrey Young, the director of student affairs and programs at the AAMC, explained, “Each medical school sets its own prerequisites.” So, Muller said, although most medical schools have the same requirements, “It’s kind of a Wild Wild West in that it is not overseen or governed in a way that one would think is necessary.”

In this system where the primary overseer has no power and the constituents shirk their own, there’s another difficulty: surmounting vested interests. As Muller explained, “When you create a system where chemistry and physics are the courses that everyone has to excel in if they want any hope of becoming a doctor, who’s got influence on campus now?” It’s undeniable that introductory chemistry and physics courses are as popular as they are not because 300 students will major in chemistry and physics each year, but because 300 pre-meds have to take them. As course enrollment balloons, these departments are given, according to Muller, “enormous resources because people are hammering their door down to get into their courses.”

But the biggest problem, it becomes clear, is a cultural one. Because for a reason that is difficult to articulate or impossible to find, performance in undergraduate science courses remains tethered to performance as a physician in the public imagination. Reputable studies show we are misguided. Doctors say so as well. There is no evidence that the cumbersome course load so deeply rooted in the sciences is producing better doctors. Instead, what it seems to be doing is keeping out good people — people from diverse backgrounds who are greatly underrepresented in the profession, people we need as this country sees an ever-growing shortage of primary care doctors. As students like Emma decide to drop the pre-med track, society loses future phenomenal, big-hearted, devoted doctors.

During her semester at home, Emma took a job at a local bakery. Her responsibilities included baking and frosting cupcakes each morning, staffing the front desk and helping couples design their wedding cakes. “That experience helped me recognize what was important for me in life and what things really mattered,” she said, pausing briefly to reveal a smile. “It helped me realize that there were ways other than medicine or status or how much people respected your resume that could make me happy.” 

 

*The student requested a pseudonym to protect her privacy.


Vaccine Hesitancy Isn't the Whole Story

When it comes to Black communities in New Haven and COVID-19 vaccination, the problem of vaccine inequity is larger than vaccine hesitancy.

Published on March 14, 2021

On Feb. 5, I listened in as members of the Dixwell Avenue Congregational United Church of Christ bantered about the impending snowstorm. From the comfort of their homes, they asked about each other’s days, shared how their family members were doing and complained about laying salt and shoveling snow. I was a newcomer, but the group quickly embraced me, asking how I was doing and how I was related to the church. I was there, I said, to talk to them about their thoughts on the COVID-19 vaccine.

The 20 or so congregants had been gathering over Zoom as part of the church’s wellness series for months now. Senior Pastor Frederick Streets, a longtime New Haven resident, said the church leadership was inspired to organize the Zoom series once it became clear that traditional Sunday services could no longer fully engage the community. He sought a different way to increase social connectedness.

Beyond fellowship, the meetings became a place to share COVID-19 updates. The church invited public health experts, such as New Haven Health Department Director Maritza Bond and her staff, to the meetings, where they personally addressed questions about the virus — and more recently, the vaccine.

On the evening I attended the weekly Zoom, Connecticut’s vaccine rollout was already underway. Those who were vaccine-eligible described their ease in registering for vaccination. One member reported, “I called on a Friday afternoon, and I got an appointment for Monday.” Other congregants expressed doubt about the vaccine’s efficacy due to its swift development, a concern that prompted murmurs of agreement among the attendees.

(Frederick Streets)

According to a January 2021 report by the nonpartisan Kaiser Family Foundation, 43 percent of Black Americans said they would “wait and see” if offered the COVID-19 vaccine — the highest percentage of any racial group. The same study found that only 3 percent of Black Americans had received at least one dose of the vaccine, the lowest percentage of any racial group. Current Connecticut statistics report that, as of March 8, only 6.1 percent of non-Hispanic Black residents 16 years and older have been fully vaccinated compared to 14.1 percent of white residents in the same age group.

Lower vaccination rates within Black communities are often attributed to vaccine hesitancy. However, health equity experts point out that vaccine hesitancy isn’t the whole story. In New Haven, and nationwide, structural racism contributes not only to medical distrust but also to a lack of vaccine access and information within Black communities.

SYSTEMIC MEDICAL RACISM

Vaccine hesitancy can partially be explained by deep-rooted mistrust borne from repeated instances of medical racism, according to Jessica Cerdeña, an M.D. and Ph.D. student in medical anthropology at the Yale School of Medicine and researcher on race and racism in medicine

“If you were to go and talk to a typical medical professor and say, ‘Do you think about patients differently because of their race?’ they would say, ‘No, that’s racist,’” Cerdeña said. “But if you go through their lecture slides, if you go through their case studies, you’ll see consistent patterns by which patients are thought about differently because of their race.”

Cerdeña raised the example of focal segmental glomerulosclerosis (FSGS), a kidney disease for which being Black or Hispanic is commonly thought to be a risk factor. When a Black or Hispanic patient comes in with excessive protein or blood in their urine, Cerdeña said, a doctor has been conditioned to assume that they have FSGS. As a result, doctors are more likely to falsely diagnose them with FSGS and overlook their true medical problem. The deeper problem is that the assumption is substantiated by the falsehood that race is a biological category instead of a “socio-political category” that was “developed to justify political prerogatives,” Cerdeña said.

These “political prerogatives” started centuries ago, Cerdeña explained. Doctors on ships that transported captured Africans conducted invasive medical exams and procedures that were intended to increase their economic value. In 1932, the U.S. Public Health Service began administering false syphilis treatment to 600 Black men, 399 of whom had the disease, in the “Tuskegee Study of Untreated Syphilis in the Negro Male.” For over 40 years, they studied the disease’s progression and even withheld penicillin after it became the known cure. This evidence of abuse at the hands of U.S. federal agencies is widely cited as an explanation for the African American community’s distrust of health care.

We remember the past… but we don’t live [in the past]. It’s historical for us: It makes us vigilant, but it doesn’t make us stupid.

—Rev. Leroy Perry

Cases of racist medical abuse persist in contemporary times. This past December, Indiana resident Dr. Susan Moore died after her case of COVID-19 was not taken seriously by white physicians within the Indiana hospital system. The story caught the attention of national media outlets only after Moore posted her personal testimony to social media

New Haven is no different. According to Doris Dumas, president of the Greater New Haven NAACP, New Haven was vulnerable far before the COVID-19 pandemic. Almost 10 years ago, the Greater New Haven NAACP published its “Urban Apartheid Report,” which outlined what Dumas called “the two New Havens.” 

Dumas said that New Haven COVID-19 death rates are currently 25 to 50 percent higher in Black and brown communities than in white communities. “We can pinpoint the red areas where there are the highest numbers,” said Dumas. “Certainly, we are advocating that our communities need to be a priority with as many people having access to getting the vaccine and having information about the vaccine.”

Tackling hard topics like the Tuskegee experiment is an integral part of discussions surrounding mistrust within the community, said Dumas. “We see a lot of [mistrust], and it’s justified,” Dumas said. However, Dumas was optimistic that mistrust can be curbed. “I think you combat it with having as many conversations, forums and discussions on the facts,” she said. “And also not just [dismissing] concerns, but [addressing] them and [letting] people know that there’s a long dark history with this and it’s real in our community.”

CONTEMPORARY HEALTH CARE PRACTICES

Dr. Keith Churchwell, president of Yale New Haven Hospital (YNHH), said the key to fostering community trust is taking a more aggressive stance on sustained care after inpatient treatment. According to Churchwell, YNHH has prioritized equity by emphasizing the patient’s “overall symptomatology” over “the subjective evaluation of a clinician or nurse.” As a result, during the COVID-19 pandemic, YNHH rates of morbidity and mortality for African American and Latino inpatients have actually matched or been less than the rest of the population, Churchwell said.

However, extending care into the patient’s everyday life is not the hospital’s expertise, he said. “How do we address not only the issues of [a Black patient’s] acute medical illness, but all the [social determinants of health] that we know have an impact on their medical issues?” Churchwell asked. “We, in the past, did not address that to the degree that it needs to be addressed.” 

(Regina Sung)

Tackling this key question is also a concern for medical researchers at the Yale Center for Clinical Investigation (YCCI), a program for clinical research that aspires to improve patient care. The YCCI began their Cultural Ambassadors program in 2010 as an effort to increase the number of people of color participating in clinical trials. Tesheia Johnson, director and chief operating officer of YCCI, described the program as a “bi-directional partnership,” with the communities it supports being equal partners in the planning process.

Cultural ambassadors, who serve as “expert resources” for the program, hail from the AME Zion Church and Junta for Progressive Action, the oldest Latino community-based nonprofit in New Haven. “It’s been this great relationship that we’ve had over the years and they really have made a huge difference in the clinical research at Yale,” said Johnson. Before the pandemic, Johnson said, over 30 percent of total participation came from minority groups. When the Cultural Ambassadors were specifically engaged in a study’s design, that percentage ranged from 40 percent to 90 percent.

Onyema Ogbuagu, associate professor of medicine at the Yale School of Medicine, is a principal investigator on several COVID-19 clinical trials through YCCI and a close cultural ambassador collaborator. When it comes to vaccine development, “The question most people ask is, ‘Did they include people like me?’” he said. “That could mean either people like me, meaning my race or ethnicity, or people like me, meaning my comorbidity or medical history profile.” The Cultural Ambassadors program, then, aims to be a bridge between under-represented minority communities in New Haven and research programs whose positive impact on those communities hinges on their participation in studies — including recent vaccine trials. 

AGE AS A FACTOR

Ogbuagu noted that when engaging people in clinical trials, a “huge currency” is “established trust and credibility.” Within minority communities, this trust appeared decidedly skewed towards older individuals. “In some way, I find that the older people tend to be a little more trusting of the system than younger individuals,” said Ogbuagu. “I’m not sure if it’s trust that’s derived from wisdom or past experience.” 

He noted that this observation among minorities was from his Yale-affiliated point of view. “It’s hard because I think that the key people we interacted with were some of the cultural ambassadors,” said Ogbuagu. “So these guys have had a much more long-term relationship with the research program.”

We don’t have the privilege of saying we can just wait this out because it’s affecting us in such a radical way, more so than our counterparts.”

—Rev. Leroy Perry

His observation was seconded by the Rev. Leroy Perry, pastor of St. Stephens AME Zion Church and a longtime cultural ambassador. Perry has observed varying levels of trust within different age groups of his constituents. “I think that elderly people in the African American community have shown that they are willing to take this vaccine, and it has nothing to do with a medical apartheid,” he said.

“You have younger kids who are in elementary school and grade school who are saying, ‘Grandma and grandpa, mommy, I want to take the shots so we can go back to going to school every day and having life as normal.’” He continued, “Then you have another group of people who are somewhere in between that, the late 20s to mid-50s population, who are saying, ‘I want to wait and see, I don’t really know, I don’t really trust them.’”

This “wait and see” approach among the young adult cohort makes sense to Ogbuagu, who noted that the “hesitance” we are observing in young people “may not necessarily be reflective of frank reluctance to take the vaccine.” Rather, the priority groups in vaccine rollout may be a “systemic way of telling young people you’re not a priority.”

Ogbuagu said that the priority groups aren’t misguided, but they certainly don’t encourage a hesitant young person to go out of their way to get the vaccine. “Because of the disproportionate impact [COVID-19] is having on older individuals, you can imagine that an individual’s personal risk assessment — ‘What’s my risk of getting COVID-19 and dying?’ — is a very different calculation for a young individual than an older individual,” said Ogbuagu. “And in some sense you could argue, if you perceive yourself to be a young person at the lower risk, it’s not the worst idea to want to delay the vaccine to have more people take it, if you’re concerned about safety.” 

This personal risk assessment theory points to the ways Black communities are no different from white communities in terms of COVID-19 vigilance, regardless of historical instances of medical racism. “We remember the past, and if you went to a historically Black college or university, you might be more familiar with that, but we don’t live [in the past],” said Perry. “It’s historical for us: It makes us vigilant, but it doesn’t make us stupid.” 

Conversely, Perry said, Black communities are disproportionately riddled with poverty. Perry shared the anecdote of a young dad he knows who earnestly cautioned Perry to “wait and see how [the vaccine] is going to work out.” Perry had been engaging with the dad through the Fatherhood Initiative at New Opportunities, a community action agency in Waterbury that offers social services to eliminate poverty and help those in need. While Perry was touched by the young dad’s concern, Perry also recognized the danger of his mindset. “I said to him, ‘If I wait to see how it’s going to work out, I might not be around to hear the outcome,’” Perry said. “We don’t have the privilege of saying we can just wait this out because it’s affecting us in such a radical way, more so than our counterparts.” 

To reach younger people, the cultural ambassadors started the Young Ambassadors program, a cohort of 19- to 30-year-olds specifically affiliated with the AME Zion Church. Perry said that once the inaugural young ambassadors complete their 30 hours of YCCI training, their role will include spreading messaging on social media. “Hopefully, then we can reach another population that might be more readily interested in clinical research, including the areas of vaccines and how they may help prolong life,” he said. 

While Dixwell Avenue Congregational is not directly plugged into the YCCI support network, Streets noticed similar age-related trends in his congregation. Among his members that were vaccine-eligible at that time — health care professionals, long-term care facility affiliates, and individuals 75 years and older — Streets observed generally “open and positive” attitudes toward the vaccine. 

Consequently, rather than hesitancy towards the vaccine, Streets believed the larger issue facing the vaccine-eligible members of his congregation were barriers to vaccination, mainly due to barriers to technology. Thus, a paradox emerges: 20- to 50-year-olds who are more well-versed with technology tend to be more skeptical of the vaccine, while seniors who are more willing to take the vaccine tend to be obstructed by that same technology.

ENVIRONMENTAL BARRIERS TO VACCINATION

Streets identified the top three barriers to vaccination as the digital divide, the skills and informational divide and direct access — the lack of access to technology, technological literacy and secure transportation to vaccination clinics, respectively.

Streets shared the anecdote of one 90-year-old congregant who was lucky to have assistance through both her granddaughter and her home care facility, to which the vaccine was directly delivered. However, most do not have that luxury, said Streets. He estimated that at least half of the church’s elderly members do not have a close family member or friend to readily assist them, which is increasingly problematic during a time where nearly all of our daily tasks have shifted to online interfaces. Additionally, many of these members live off a fixed income, which would make upgrading to the latest technologies a superfluous expense. 

Perry shared these concerns. “What are we going to do with elderly people when hospitals are closed, and the COVID is so bad that even their relatives can’t even get in to see them? And they’re having difficulty reaching their doctors?” he recalled pondering in early October. With Johnson’s support, Perry piloted a five-week program at his church where 12 seniors were given relatively cheap tablets and taught the basics of Facebook, email, telemedicine appointments, Zoom and MyChart, an application used to schedule vaccine appointments online.

Health care institutions and academic institutions [put] the onus on the community to trust them.”

—Jessica Cerdeña

However, technology is only half of the battle. For Streets, a big shortcoming on the part of the public health and medical sector is the reluctance to extend medical therapies to BIPOC patients in environments where they feel most comfortable — namely, places of worship. “The church has always been a social service charitable institution, but the focus is now public health,” Streets said.

For those wary of getting vaccinated, places of worship are safe, hospitable spaces with built-in networks for providing transportation options, Streets said. Some churches, clustered closer to Hartford, have already begun hosting pop-up vaccine clinics. However, Streets insisted that “more collaboration is necessary — public health needs to recognize the influential role churches can play.”

An optimal example of community engagement, described by Cerdeña, is an initiative first implemented in New York in 2004 called Project VIVA where researchers went directly into neighborhoods and knocked on doors to address concerns about the flu vaccine. “When they actually worked with community-based organizations, and actually went to where people were living, working, playing, socializing, etc. to try to bring vaccines to them there, and actually listened to people’s concerns regarding the vaccine,” Cerdeña said, “that was much more effective than any kind of flyering or messaging through other avenues.” 

(Regina Sung)

Cultural ambassadors have tried flyering in the past. During the fall of 2020, Perry, along with other Branford town leaders, disseminated flu vaccine information via flyers at the local food pantry. Though community-centered in some regards, flyering introduces the barrier of language. According to Cerdeña, pamphlets are rarely written at or below a seventh grade reading level, or with language reflective of the diversity of the environment. Speaking of enrollment paperwork for clinical trials, Ogbuagu echoed this frustration. “So many times the first wave of literature is always in English and then you have to scramble to get, at best, Spanish,” said Ogbuagu. “But then when you start to deal with other minority languages, it’s almost impossible.”  Cerdeña noted that New Haveners are fluent in Spanish, Haitian Creole, Portuguese, Polish, Hindi, Gujarati, Farsi, Pashto and Arabic — to name a few. During a global pandemic that is affecting minority communities at disproportionate rates, efforts aimed at building trust must remain cognizant of these less conspicuous barriers. 

CULTIVATING EFFORTS AND SOLUTIONS

For the AME Zion cultural ambassadors, mitigating barriers means implementing initiatives in the spaces members of the Greater New Haven African American community already engage. They organized a bi-weekly Monday segment, “The Community Health Series” on the Tom Ficklin Radio Show, which airs on New Haven broadcast station WNHH 103.5 FM. Perry is featured on most episodes, and whether he is discussing prostate cancer, cardiovascular health or COVID-19, he aims to bring information about healthier living straight to a prominent Black radio show. Similarly, the cultural ambassadors published a YCCI Ambassadors Newspaper that featured Black professionals speaking on COVID-19.

Ogbuagu credited the strength of the Cultural Ambassadors program to the credibility and influence of its community leaders. “The cultural ambassadors are the key people who play a role at the tip of the pyramid, and the base of that [pyramid] could be unlimited,” said Ogbuagu. “It’s the people who come to their churches and the people they interact with in the barbershops.” 

He continued, “Because these programs are primarily within New Haven, obviously the number of people that are directly involved in the Cultural Ambassadors program is limited and finite, but the sphere of influence could be much greater.” 

Ogbuagu called these efforts a “great model,” and testified to how the Cultural Ambassadors program contributed to YCCI’s greater than average minority participation in clinical trials when compared to peer research institutions. 

However, the robust and creative strategies demanded to connect with the Black community may indicate that the failure of public health to sufficiently support BIPOC communities is due to a larger issue: structural racism. “When we think about why we’re seeing disproportionate rates of COVID among Black and brown populations,” Cerdeña said, “it’s because of inequities in the food system that contribute to higher rates of diabetes and hypertension, comorbidities that affect worse outcomes for people who contract COVID; it is due to inequities in housing conditions; it is due to the fact that Black and brown populations are more likely to be essential workers; it is due to the fact that for cost-saving reasons, people might be living in multi-generational households.” 

When the cultural ambassadors go to work, they tackle all of these issues and more. The work is endless, said Johnson. While commendable, the constant demands on individuals to re-imagine systemic problems betrays yet another systemic problem: what Cerdeña calls the phenomenon of “health care institutions and academic institutions putting the onus on the community to trust them.” Perry personally came up with and pushed for the radio show segment; he had the foresight to anticipate technological barriers for seniors at his church. These initiatives are born from the community. The unique aspect of Perry’s ingenuity is that he has institutional support. 

When health care institutions have hosted programs and events during the pandemic, they are usually aimed at fostering trust by providing information. On Jan. 26, in a virtual town hall co-hosted by the Greater New Haven NAACP and YNHH, Churchwell moderated a Zoom webinar alongside Greater New Haven NAACP President Doris Dumas. The event, titled “COVID-19 Vaccine: The Facts vs. Fiction,” was attended by about 200 YNHH patients and New Haven residents. With a panel of emergency doctors, YCCI representatives and the Rev. Perry on behalf of the cultural ambassadors, the goal was to address vaccine hesitancy from all sides. 

(Regina Sung)

This collaborative effort by an array of health care professionals to directly appeal to communities is one positive that has emerged from the pandemic. “Forget clinical research, there’s this larger problem: this mistrust of even the medical community in general — health care systems, hospital systems, medical research as a blanket issue,” Ogbuagu said. “I like that COVID-19 has unmasked this. Even in the routine course of the services that we provide to our communities, we need to engage our community. We need to involve them more in what we do.”

Still, holding an event over Zoom does not solve the problem of access, given the prerequisites of attendees having Wi-Fi, a technological device, technological literacy, English comprehension and being plugged into certain networks to hear about the event in the first place. Come-one come-all Zoom events also don’t relieve community leaders of the responsibility to provide truly accessible options — though this is not a concern for Perry. 

“The more I branch out, the more people will see. It’s not limited to AME Zion. It’s just that we’re starting here to branch out,” Perry said. “You can never start with the general because it has no foundation, and I think the foundation that we’re starting with is a foundation that has historical legitimacy.”

THE PROBLEM WITH ‘HESITANCY’

Nevertheless, when asked how they were receiving their information about the vaccine, the first response from the Dixwell congregants came via Zoom chat: “Facebook!” The sender was half-joking, but still, responses varied between “television” and “word of mouth.” The only Dixwell member who testified about a vaccine-learning experience facilitated by public health professionals was a young person who attended a Sickle Cell Disease Association of America of Southern Connecticut town hall. She attended because of her underlying condition — and the fact that she had reacted poorly to one-size-fits-all therapies in the past. 

Likewise, it seemed that the only congregants who would pass on the vaccine once offered were those with preexisting conditions. Generally speaking, these congregants had previously undergone bad medical experiences related to their preexisting conditions; they seemed the most well-informed about the potential adverse effects of the vaccine. For example, one woman said she opted for the Pfizer vaccine over the Moderna vaccine because Pfizer had lower rates of adverse side effects during clinical trials. After one man expressed concern about reputable sourcing of information, this same woman informed the group about the daily COVID-19 updates residents can receive via phone call from their local health departments. 

In contrast to others’ skepticism, one elderly member proclaimed, “The shot or death!” While members of the group laughed, the sentiment struck a salient chord. For many, said Churchwell, COVID-19 is extraordinary in that the adverse effects of not taking the shot are much greater than, say, not getting your annual flu shot. Any outsized focus on minority vaccine hesitancy undermines this intuitive fact.

Most Dixwell members said they called their primary care doctors straight away once they were vaccine-eligible and only turned to “word of mouth” when the primary care pathway wasn’t available to them. This demonstrates that the central problem surrounding vaccine hesitancy is not historical mistrust borne from repeated instances of medical racism, nor present-day health care malpractices. The central problem is racism, cemented in the Americas when white Europeans put captured Africans on ships. Vaccine “hesitancy” is a reflection of medical inequity, itself just one symptom of structural racism. So, in order to combat vaccine inequity, we must understand Cerdeña’s central dictum: “Racism is not the shark. It’s the water.”


The Church at the End of the World

In 2018, a group of Catholic anti-nuclear activists made national news when they broke into a naval base in Georgia. One of their members — a New Haven resident — now awaits his sentencing.

Published on November 25, 2020

M

ark Colville is relaxed for someone expecting to be sentenced to federal prison in a few weeks. He stands in front of a stove, white hair sticking out from under his hat, cracking eggs on the stove and piercing the yolks with the shells. As he cooks, he talks about his expectations for the hearing, and how the COVID-19 pandemic has forced him to choose between traveling out of state for an in-person hearing or being sentenced via a virtual meeting. He rolls up the sleeves of his sweatshirt, flips the eggs, then adds slices of cheese and hot dogs. He’s not worried, he says as he glances up from the food, even though it’s a less-than-ideal situation. He’s been arrested as an activist so many times he’s lost count, and he has spent enough time behind bars that he feels prepared for what awaits him. He places the eggs and hot dogs between two bagel halves and wraps them in aluminum foil before handing them off to another man, who will distribute them to hungry people standing outside in the rain. Then, he cracks more eggs.

On April 4, 2018, Colville, who lives in New Haven’s Hill neighborhood, and six other Catholic activists who call themselves the Kings Bay Plowshares 7, broke into Kings Bay Naval Base in Camden County, Georgia. Among the activists were a Jesuit priest, a couple of grandparents and a journalist. Under the cover of darkness, they cut a padlock on a gate and replaced it with another to cover their tracks. They walked several miles by moonlight to a bunker that stores nuclear weapons and vandalized models of nuclear missiles. They were convicted as a group of three felonies and one misdemeanor — conspiracy, destruction of government property, depredation and trespassing. As of November 2020, six of them have already been sentenced. Colville expects to be sentenced in December.

“I’m worried about the end of the world,” Colville chuckled. “I’m not worried about going to prison.”

Colville outside his home in New Haven. (Regina Sung)

RESISTING AN IDOLATROUS ABOMINATION 

Plowshares began as a Christian pacifist and anti-nuclear weapons movement in 1980, when Jesuit priest Daniel Berrigan and seven others protested nuclear weapons by breaking into the General Electric Re-entry Division in Pennsylvania, where vehicles for the Minuteman III missile were manufactured. There, they vandalized trucks and documents and prayed for peace. Since then, there have been over 70 Plowshares actions and protests around the world, according to research compiled by Arthur Laffin, an activist who has written two books about the movement.

Colville, who has been involved in peace and progressive activism his entire life, recounted that the Plowshares 7 began “whispering to each other about possibly doing an action” at Berrigan’s funeral in 2016. “I think part of my motivation was in fact Dan Berrigan’s death,” he said. “I felt like that was a good way to honor him, to take up the hammer again and do a Plowshares action.”

Colville believes that nuclear weapons and the United States’ nuclear policy are tantamount to religious idolatry.

“Nuclear weapons represent [a] perpetual posture of hostility … that amounts to a compulsory religion that us citizens are forced to abide by,” Colville said.

Anti-nuclear activism is not the type of action typically associated with Catholicism. In the United States, Catholic activism usually concerns pro-life or sexual ethics issues and has a politically conservative bend. But pacifist activism has a place in Catholicism, as evidenced by the Kings Bay Plowshares 7’s work, which represents just one group action in the Plowshares movement. In 1984, two members of the Plowshares movement were sentenced to 18 years in prison for breaking into missile silos and launch sites in Missouri.

“If you look at nuclear policy in this country, it does have all the elements of religion,” Colville said. “We’re talking about ultimate sovereignty that a nation claims over the whole planet, and to wield that power puts us into a situation of basically idolatry as a social practice in the United States.”

The Plowshares movement takes its name from a few verses in Isaiah, an Old Testament prophetic book in the Bible. Chapter 2, verse 4 of Isaiah states: “He [God] shall judge between the nations, and shall decide disputes for many peoples; and they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore.” A plowshare is a broad blade used to turn soil during tilling and plowing. The phrase “swords to plowshares” has been adopted by anti-war, anti-nuclearism and veteran advocates alike to represent the transformation of violence to nonviolence.

Idols are to be smashed. That’s a basic call of faith in the Bible.”

—Mark Colville

Plowshares asserts that militarism and nuclear arms are equivalent to religious idolatry, arguing that the direct funding of weapons is a misappropriation of money that would better serve the poor. These ideas inspired actions such as the 2018 protest at a Georgia naval port where U.S. Navy submarines armed with Trident nuclear missiles are stored. The Trident missile is armed with thermonuclear bomb warheads, which are each a thousand times more destructive than atomic bombs. The U.S. Navy has a fleet of fourteen Ohio-class nuclear submarines that carry these missiles. In 2011, the Obama administration budgeted $70.5 million per Trident missile.

Plowshares believes in Martin Luther King Jr.’s teaching from a 1967 speech that the triplet evils of racism, poverty and war must be addressed holistically.

“I look in my neighborhood and see this place that has been laid waste by the military and this idolatrous commitment to funding this idolatrous abomination. That’s a direct theft from the poor,” Colville said. “My daily life and lifestyles revolves around trying to bind up some of the wounds that are caused by this unbridled commitment to militarism.”

This militarism, Colville believes, has been so pervasive throughout American culture that it must be actively resisted. “We’ve been living under the shadow of nuclear weapons for 75 years. It can feel like this is a permanent reality,” Colville said. “You can really start to absorb the idea that these weapons are approved of by God.”

CONVERTING DEADLY FORCE

The Kings Bay Plowshares 7 planned for their action in Georgia for about two years, Colville said. The planning involved discerning whether they should perform the action and training for how to diffuse situations.

“It was a long discernment process,” Plowshares 7 activist Martha Hennessy said. Hennessy is a retired occupational therapist, grandmother of eight and community worker who has been arrested and imprisoned several times for protesting nuclear power, drone use, the torture of prisoners in Guantanamo Bay and the use of starvation as a weapon of war in Yemen. “I’ve grown up with this nuclear threat. It’s imperative that we pay attention to this nuclear holocaust.”

 Building community beforehand was integral to the protest. “I was scared to death,” Colville said. “But again, we do it in community. We spent two years discerning this as a group.”

Community as the foundation of progressive Catholic thought goes back to Dorothy Day, an American anarchist and Catholic convert who was influential in Catholic pacifism. In 1933, she started the progressive Catholic Worker Movement, which was centered around building local communities. Those involved in the movement live together and dedicate their time to local social justice causes. Day also wrote prolifically in support of pacifism. Today, the Vatican is considering Day for possible canonization into sainthood — in Catholicism, saints are people recognized for their holiness and closeness to God, and they are the only people the Catholic Church confidently and officially claims are in Heaven. Hennessy is Day’s granddaughter.

(Regina Sung)

Hennessy said her participation in Plowshares was driven by the work of her grandmother. When Hennessy was a teenager, Day gifted her the book Hiroshima by journalist John Hersey, which documents the lives of Hiroshima survivors in the wake of the 1945 atomic bombing. This helped Hennessy prepare to take part in the Plowshares movement, she said.

As the day of their action rapidly approached, Colville felt strangely calm. It was Colville’s third time participating in a Plowshares action, and he felt somewhat ready.

“I kind of knew what to expect,” he said. “But I was, particularly because of the deadly force zone, trying to bargain with God. ‘Let this night end in a jail cell and not a morgue or a hospital.’”

 The Plowshares group entered the Kings Bay Naval Base near a dirt road at what looked like a disused gate. They broke the lock at that gate and replaced it with another one to avoid being detected. Then, they followed the road for several miles in the dark before splitting up.

“Every 10 or 15 minutes you got this recorded announcement saying you were in a deadly force zone,” Colville recalled. “It was just really chilling to hear that announcement. Our group, we pray a lot. On the walk we were praying the rosary, a litany of the saints, a lot of traditional Catholic prayers. That was a real calming sort of thing for all of us.”

Colville and Patrick O’Neill, a hospital chaplain in North Carolina, parted from the group to see what they perceived as a shrine to nuclearism — a collection of missile models on the base. It was still dark, but they soon found themselves on a busier road in the base. Cars passed periodically.

“I said to Patrick, ‘I need a rest.’ I needed a psychological break before going forward, I needed to really get my head and my heart into this before we went further,” Colville said. “We sat down, did a little talking and strategizing, a little prayer, had granola bars. Then when I was ready, we ran across the street and hid behind a tree and waited for the right moment. And then we went over there. Once we got there and pulled out our tools and started doing the action, that’s when I found my legs and it became a lot easier once we got there.”

After writing “Thou shalt not kill” and “blasphemy” on the missile replicas with markers, they prayed and waited to be arrested. Other members of the group entered a bunker where nuclear weapons were stored, as well as an administrative building, where they left a copy of The Doomsday Machine, a book by Daniel Ellsberg, the whistleblower who released the Pentagon Papers.

The Plowshare members’ real fear — aside from being killed — was being arrested before they could complete their protest, Colville said. In this case, they were able to reach each location before they were arrested. According to Colville, their protest was so markedly peaceful that officers waited until they finished vandalizing the last model to make arrests.

“We go into these actions with the intent of doing conversion, converting swords into plowshares,” Colville said. “So, it’s not like we were trying to make trash out of these things. We were symbolically converting them into something useful for life.”

O’Neill, who is garrulous and good-natured even over the phone, struck up a conversation with one of the officers who arrested their group. Their conversation reached significant depths, with the officer sharing that he had experienced the death of his two-year-old son. O’Neill believes he was able to “convert” part of Kings Bay and transform it into something other than a base for nuclear weapons. 

“The site … was really not a deadly force zone,” Colville said. “We converted it into something other than a deadly force zone, at least for those moments.”

Hennessy, O’Neill and Colville all believe that in court, these details were brushed aside in favor of a narrative that depicted them as criminals rather than activists. They spent varying amounts of time — for Colville, over a year — in the Camden County Jail in Georgia.

“I do time well,” O’Neill said. “I look at it as an opportunity to do ministry. I make friends, I like to read, I like to write, I run every day. I don’t get bored in prison. I make the best of it.”

(Regina Sung)

In the Camden County Jail, O’Neill was popular, and he ministered to other inmates. Once, he taught them the Richie Havens song “Freedom” at a “party” he threw in his cell. Still, O’Neill thinks that the group’s sentencing was affected by their depiction as malicious criminals rather than activists. Judge Lisa Godbey Wood, who sentenced O’Neill, was “cold,” O’Neill said, but he added that she showed him mercy by giving him a shorter sentence than the probation department recommended.

 “She’s sentenced literally hundreds of people to thousands of years in prison,” O’Neill said. “To be in a job where you do that — I think it’s hard not to see the person on the other side of the bench as being someone you have to punish, and they need to be punished, and all of that is in the interest of justice. So she [sent] a hospital chaplain with eight children, whose youngest child has Down’s syndrome, who runs a Catholic Worker house and works with the poor, and basically devotes his life to peace and justice work … to prison for a year and two months. She still had to punish me pretty severely for what I did.” O’Neill’s daughter provided character testimony in her father’s defense.

The Kings Bay Plowshares 7 activists faced up to 20 years in federal prison for their action. So far, the longest sentence given to any of the Kings Bay Plowshares 7 activists has been 33 months in federal prison for Fr. Steve Kelly, a Jesuit priest. Of the 20 years O’Neill could have been sentenced to, he was only given 14 months. Colville expects to receive between 21 and 27 months in prison, plus restitution, which he says he will refuse to pay.

“Hopefully I’ll get to go along for the canonization [ceremony for Day] and not go to federal prison for too long,” Hennessy said. On Nov. 13, Hennessy was sentenced to 10 months in prison, the lightest sentence received by any of them so far.

WAR, DOGMA AND CATHOLIC LIFE

Plowshares actions are not explicitly condemned or condoned by the Catholic Church, though the Church views nuclearism unfavorably. In 2004, the Church published the “Compendium of the Social Doctrine of the Church,” which stated that nuclear deterrence must be replaced with disarmament. According to Carlos Eire, the Riggs Professor of History and Religious Studies at Yale, every pope since the invention of nuclear weapons has stated that they should not be used. While popes’ condemnations of nuclear weapons aren’t rigidly dogmatic, they should have great moral weight to the beliefs of Catholics. This moral weight resonates deeply with Colville.

 “I have to go to the site where sins are committed, where idolatry is practiced,” Colville said. “Idolatry isn’t to be avoided or argued against or simply ignored. It’s not about nonparticipation when it comes to idolatry. Idols are to be smashed. That’s a basic call of faith in the Bible.”

For issues not dogmatically defined by the church, individual Catholics are able to form their own opinions in good conscience with church teachings. The Catholic Church teaches that there is such a thing as “just war,” and Catholic theologians like St. Augustine and St. Thomas Aquinas developed early versions of just war theory. But during the Vietnam War, opinion began to shift. Some Catholics, like Berrigan, were imprisoned for burning draft cards.

“There are plenty of Catholic clergy who have been arrested, and not just for the nuclear weapons issues, but other issues that fall in the area of ethics,” Eire said. “People are on a spectrum in the Catholic Church, and they don’t have to match up.”

But the idea of just modern warfare is waning among Catholics, even those at the head of the church. In his October encyclical “Fratelli Tutti,” Pope Francis wrote, “We can no longer think of war as a solution, because its risks will probably always be greater than its supposed benefits. In view of this, it is very difficult nowadays to invoke the rational criteria elaborated in earlier centuries to speak of the possibility of a ‘just war’. Never again war!” Whether opposition to nuclear weapons justifies breaking a nation’s laws, however, remains undetermined by the Church.

“To be a Catholic in this country naturally means that we must resist this government,” Colville said. “It’s imperialist, violent and incredibly racist. As a Catholic, I have to have a response to that.”

Pacifism, anti-militarism and advocating for the disadvantaged can exist alongside more traditional Catholic stances of being pro-life, anti-euthanasia and anti-death penalty, Eire explained, and holding these beliefs has been described by Catholics as a “seamless garment” of views of the sanctity of life, or “consistent life ethic.” Pope St. John Paul II stressed the importance of a consistent life ethic but upheld just war theory after witnessing the Nazi invasion of Poland as a young man, Eire added.

Conservative critics of Catholic pacifism have argued that war is necessary in cases of terror states and in cases of religious persecution. Others sympathetic to Plowshares’ goals worry that its confrontational methods alienate potential supporters. Still, Plowshares activists view their efforts as intertwined with their faith and as actions they are morally obligated to carry out.

“I like to study the works of mercy, the spiritual works of mercy, relating to resistance,” Hennessy said. “Admonish the sinner, instruct the ignorant, counsel the doubtful, comfort the sorrowful, bear wrongs patiently, forgive all injuries, pray for the living and dead. And then of course the seven corporal works of mercy, which is what we do at the [Catholic Worker] house: feed the hungry, give drink to the thirsty, clothe the naked, shelter the homeless, visit the imprisoned, visit the sick, bury the dead.”

(Regina Sung)

Hennessy, O’Neill and Colville are all involved in Catholic Worker communities and live according to these spiritual works of mercy. Colville lives in the Amistad House, a Catholic Worker house in the Hill neighborhood of New Haven, where he, his wife Luz Catarineau-Colville, and others cook and distribute meals for over 60 people a day.

“The experience of running a Catholic Worker is all about day-to-day living, trying to simplify your lifestyle and voluntary poverty, looking for peace and justice for all,” Catarineau-Colville said.

In many ways, Colville’s work and Amistad House seem to embody the most radical interpretation of Catholicism. But Colville, Hennessy and O’Neill view the Catholic Worker Movement, as well as the actions of Plowshares, as the correct mode of living according to Catholic principles in this age.

Colville opens another carton of eggs and cracks them onto the stove. The oil sizzles and sputters, and he cracks the yolks with the shells. Later today, he will repeat this for lunch for the people who gather outside of Amistad House. Whatever tomorrow may hold for him, he isn’t concerned. The two greatest commandments, after all, are to love God and to love your neighbor as yourself — Colville leads a life oriented around these missions. He wraps another sandwich in foil and hands it off.



TAKING IT TO THE STREETS: Fighting for food, housing and health

Published on May 13, 2020

Editor’s note: Jason and Mandy requested to use their first names for this story in order to protect their privacy.

Jason, a 33-year-old living on the streets of New Haven, was sitting under an overhang just off Yale’s campus, charging his phone and trying to stay out of the rain. The campus was deserted. Due to COVID-19 closures, most of the students who had left for spring break in March hadn’t come back. Even the tour groups, moving under their umbrellas across Old Campus, were gone. Between the stay-at-home orders and the rain, the streets of New Haven were empty.

With his phone finally charged, Jason began checking his voicemails for messages about housing for him and his partner, Mandy, 40. Since March 18, two days after New Haven Mayor Justin Elicker declared a state of emergency, the city began the weekslong process of emptying its shelters and relocating homeless residents to hotel rooms in the area. However, the unsheltered homeless, those like Jason and Mandy, who live in encampments, in abandoned buildings and on the streets, were last on the list.

When COVID-19 hit, New Haven’s homeless service providers mobilized quickly: Pantry and soup kitchen leadership worked hard to shore up gaps in food supply, case workers brainstormed alternatives to in-person appointments, and medical staff implemented new outreach strategies to ensure that essential services remained accessible to the most vulnerable. But even with providers working around the clock, people like Jason and Mandy are still slipping through the cracks.

It was wet and cold, but beneath the overhang, Jason and Mandy were dry. Two days before, while trying to find a power outlet, they had been caught in a downpour with nowhere to escape the rain. The warming centers around town had closed and all nonessential businesses had been shuttered since March 23. 

 “The worst thing about the rain is once you’re wet, you’re done.” Jason said. “Where are you going to get dry? There is no place to go.”

 In an hour, Jason and Mandy would trek one-and-a-half miles across town for a hot lunch at a church on Day Street, one of the few places open on Sundays. Soup kitchens across the city had switched to a grab-and-go model, and most of those still serving a hot meal were closed on the weekends. 

 Jason and Mandy rely on word of mouth to find meals. With fewer volunteers at the soup kitchens and pantries, the hours change often. The previous week, they’d arrived at the church just after 1:30 p.m., the usual lunch time, only to discover that the staff had started serving at 11:30 a.m. and had run out of food. On days when they cannot get a meal, they don’t eat at all, unless they pick through trash bins and scavenge whatever food they can find.

“You miss the bus and you just missed lunch, so now you could be going all day without food,” Jason said. “Then, say breakfast is at 7:30, 8:00 a.m., but we have a doctor’s appointment. We can’t make breakfast and now we have to wait until 12 p.m. for our first bite.”

Mandy has had a lot of doctor’s appointments lately. She’s six months pregnant with their first child. They’ve already chosen a name: Natalie, “birthday of the Lord,” since she found out she was pregnant on Christmas.

 “If she could get housed in a hotel, I would sleep on the street,” Jason said. “As long as she has a hotel, she gets a shower at the end of the day, she’ll be warm, she’ll have a bed.”

Unlike Mandy and Jason, those in the shelters were the first to be moved to hotels in mid-March. But, given Mandy’s pregnancy, Jason assumed she would be given priority. Jason prefers not to stay in shelters after having his belongings stolen while he was sleeping. Mandy previously stayed in a shelter, but left just before the pandemic hit. Now, even if she wanted to go back, it’s no longer an option.

Beatrice Codianni

 “Where can we go? The overflow shelter’s not even open,” Jason said. For now, the two are sleeping in an abandoned building. At night, Jason takes off his clothes, piling his shirt, overcoat and hoodie on the ground with blankets to create a makeshift bed for Mandy.

 Mandy worries about her child and the future of their family. She wants to keep her baby, but with limited food and no housing, she’s had to consider adoption. “Who thinks about giving their first child up for adoption because they don’t have a place to let her sleep?” she said, her voice breaking.“Who thinks like that?”

Living on the street has always been tough, but since COVID-19 arrived in New Haven, Mandy said that “now it’s even harder.”

FINDING FOOD ON THE FRONTLINES

On weekday mornings, before the pandemic began, Jason and Mandy liked to sit in the corner of Sunrise Cafe. A popular soup kitchen in the basement of St. Paul & St. James Church, Sunrise Cafe serves restaurant-style breakfasts to New Haven’s homeless and impoverished. For Jason and Mandy, it was about comfort and a sense of community.

Now, the tables, often set with brightly colored tablecloths and vases of flowers, are in storage. The folding chairs have been stacked away. Guests — who used to sit and socialize, drinking coffee and catching up with friends — are now only allowed to pick up prepackaged breakfasts from gloved and masked volunteers.

“It was a place where people could first of all just hang out and relax,” said André Medeiros, the executive director of Sunrise Cafe. “The real thing you don’t want to do is to lose contact with the population.”

The transition to grab-and-go meals has become the new norm for most of the city’s soup kitchens and pantries. “There is a need for community and solidarity in a time like this,” said James Cramer, the executive director of Loaves and Fishes, a food pantry that operates out of the same space as Sunrise Cafe. “We used to be really proud of the fact that we were a space where people could come and have a conversation and feel safe. That’s just not possible anymore because of COVID-19 concerns.”

Like Sunrise Cafe, Loaves and Fishes is more than just a place where people can get food. It provides an opportunity for guests who are disconnected from social services to interact with health care providers and outreach workers. For people who are new to homelessness, soup kitchens and pantries are usually the first points of contact for help with services such as housing and medical needs. With the COVID-19 outbreak, most of these services have all but evaporated.

Over the past two months, food pantry usership has doubled. Last week, Downtown Evening Soup Kitchen, or DESK, served more than 260 households, an increase of 120 families compared to this time last year. According to Connecticut’s Department of Labor, in March, over 7,600 Connecticut residents lost their jobs and food stamp applications quadrupled, putting additional strain on an already overburdened network of emergency food resources. Pantry numbers are projected to increase in the coming months.

Since the outbreak, hundreds of people have been turned away from large food distribution sites in New Haven after food ran out — at a recent distribution at Hamden Middle School organized by the Connecticut Food Bank, the line of waiting cars stretched almost a mile. Four hundred families left empty-handed.

“We are noticing a bunch of new people that we’ve never seen before,” said Dave O’Sullivan, the coordinator of Community Soup Kitchen across from the Yale bookstore on Broadway. “We are assuming they are people who were laid off from local restaurants or small businesses that are no longer operating.”

Many pantries are also operating with limited staff. Most volunteers used to come in with local religious service organizations and school groups. These days, those that come trickle in alone. For organizations like Sunrise Cafe, whose volunteer base is largely comprised of retirees and university students, the transition has been especially tough. Older residents have been advised against volunteering for their own safety and, with campus closures, most student volunteers are gone.

Others are concerned about interruptions in the food supply to pantries. For now, fresh produce and nutritious options are still available. Some pantries rely heavily on donations from restaurants and households. But with shutdowns, restaurants are no longer carrying a surplus of food and individuals are less likely to donate. The Connecticut Food Bank has stepped up to fill the deficit, but concerns remain about the nonprofit’s ability to meet the surging demand.

 “I think our greatest concern right now is what is going to be happening to the food supply in the coming months,” O’Sullivan said. “Meat processing plants are shutting down, truck drivers are getting ill. Is the food system in America on the edge of falling apart?”

 So far, there are large food distribution sites in Hamden, Dixwell, Fair Haven and West Haven. Food in Service to the Homebound, Mutual Aid, and Integrated Refugee & Immigrant Services have rolled out home delivery services, mainly for those who are elderly or immunocompromised. Many food pantries are transitioning to delivery as well. “We are moving toward eventually shutting down the kitchen in exchange for focusing on the deliveries,” said Steve Werlin, the executive director of DESK.

Mark Colville

The city’s new Pantry to Pantry program, created in response to COVID-19, is working to coordinate food deliveries and ensure that no one is left out. Housed out of the Coordinated Food Assistance Network, or CFAN, Pantry to Pantry is helping transition clients — many of them newly in need of food assistance — from regular pantry programming to receiving their meals at home, serving 750 to 950 people each week in the Greater New Haven area.

 “We still don’t know the size of the problem,” said Maria Markham, the CFAN COVID-19 Response Program director and coordinator of the Pantry to Pantry program. “We just know from what we’re seeing that it’s emerging and it’s going to be really, really huge.”

CFAN has helped prepare New Haven for this crisis, setting up emergency protocols that predate the pandemic. With the help of CFAN, New Haven recently created a searchable geographic information system (GIS) map with all the city’s active soup kitchens, food pantries and school distribution sites. The eventual goal is to coordinate a network of larger, weekly grab-and-go distribution sites for pickup across the city available to the unsheltered. As the pandemic grows, CFAN will continue to collaborate with the city to address food insecurity.

Nowhere is that food insecurity felt more strongly than among the city’s unsheltered.

At the Amistad Catholic Worker hospitality house on Rosette Street in the Hill, Mark Colville and his wife, Luz Catarineau-Colville, have always opened up their home to those without one. At Amistad, guests can shower, do laundry and receive a hot meal. They still allow people to enter the house, sit and eat, but are strict about upholding social distancing policies and hand-washing — guests are given everything from packets of sugar to plastic silverware, and are not allowed to touch anything. The Colvilles struggle to provide a sense of normalcy and keep up morale, trying hard to maintain the sense of community that defines Amistad.

 “We don’t want homeless people to feel disposable,” Catarineau-Colville remarked. “We want them to sit down, we want them to be comfortable. So everything was always our best: the coffee mugs, silverware and so on. But now everything is paper.” Amistad is the Colvilles’ home, and they worry that if either of them gets sick, they will have to close. But for now, they are determined to remain open.

“We treat our friends like family,” Catarineau-Colville said. “These are our friends, our family coming here to eat. We won’t stop serving meals unless we’re mandated by the city to do so. We don’t see ourselves as a shelter or a soup kitchen. This is our home, and all people are invited.”

HEALTH ON THE STREETS

Before the outbreak, Emma Lo, a street psychiatrist and assistant professor of psychiatry at the Yale School of Medicine, drove around the city each week to deliver on-the-spot care to the unsheltered homeless, meeting them in soup kitchens, at encampments or on the streets. Her goal was to offer mental health services and basic treatment often overlooked by providers.

In the field, Emma wore hospital scrubs to identify herself as a doctor and carried a medical kit to check blood pressure and pulse, screening patients for any potentially serious conditions. Her job was as much about building trust as it was about treating people. Along with her medical kit, she brought along granola bars, cough drops, water bottles and fresh socks to protect against infection and frostbite. But with the first case of the coronavirus in Connecticut, Lo’s priorities suddenly changed. Instead of outreach, her concern was now containment.

 These days when Lo goes out, she wears a mask along with scrubs and carries a thermometer and hygiene kits. In the car, she and her colleague sit diagonally, one in the driver’s seat and one on the opposite side in back, trying as best they can to maintain six feet of distance. Since the outbreak, they only go out once a week for two hours. It’s harder to find people now. As libraries, shelters and soup kitchens shut their doors, everyone scattered. The train station, one of the last places still open, now only allows ticketed passengers inside.

For those without shelter, the concern is not self-isolation or social distancing — it’s survival. Already May has produced some of the coldest weather on record for the East Coast, and at night the temperature continues to dip into the low 30s.

 “[The unsheltered homeless] don’t have a safe place to isolate on the street and often don’t have a place to social distance either,” Lo said. “They’re often relying on one another to stay warm.”

 Weather conditions have made unsheltered individuals even more vulnerable to the virus. For those sleeping outdoors, pneumonia is already a worry.

Lo explained that most of those who are homeless are too busy worrying about meeting their daily needs to focus on preventative care, and only seek help when the situation becomes desperate.

Many of the unsheltered also suffer from underlying conditions that put them at a greater risk of contracting and dying from the disease. Statistically, three-fourths of the homeless are cigarette smokers, a population that’s two times more likely to die from COVID-19 than nonsmokers. Additionally, as of 2019, more than half of the homeless in the U.S. are over 50 years old. In the past few years, New Haven in particular has seen an increase in the homeless population between the ages of 40 and 60. Those who make it past 60 are rare. On average, people who experience homelessness have a life expectancy of around 50 years old, almost 18 years shorter than that of the general population.

“There’s already a problem without COVID,” said Lo. “There’s just a huge amount of health disparity in the first place and it’s certainly magnified by the current situation.”

 So far, very few cases of COVID-19 have been reported among the homeless. But that doesn’t mean people don’t have it. After learning about a group of cases in the Pine Street Inn homeless shelter in Boston, the Boston Health Care for the Homeless Program sent kits to test everyone entering the shelter. Out of the 397 people tested, 146, or 36 percent, received a positive result, as reported by WBUR, Boston’s NPR affiliate. All of them were asymptomatic.

At Hill Regional Career High School, the city of New Haven has set up an emergency shelter for homeless individuals who test positive for the coronavirus but are not sick enough to require hospitalization. The shelter gives them a place where they can quarantine and recuperate, freeing up ICU beds desperately needed for others who are ill. So far, there are 9,260 coronavirus cases in New Haven County. On May 5, the city opened a drop-in resource center at Blake Field which offers COVID-19 testing for those on the streets. In a virtual press briefing that same day, Mayor Elicker said that more drop-in centers are still needed.

Carlah Esdaile-Bragg

“If we did test everybody who was homeless, we might find the same thing as in Boston,” Lo said. “We haven’t had a lot of homeless people with symptoms, but if you consider the asymptomatic cases, we totally don’t know.”

Lo’s presence itself could pose a risk. If infected, she could expose those living in encampments to the virus, endangering the very population she’s trying to protect. “I’m more likely to have it myself, based on my own exposure in a hospital, and to give it to them by accident,” Lo admitted. “I think it’s a tough balance. What’s really important is not to abandon our people on the street, because, in a crisis like this, they’re probably the first people to be ignored and tossed away.”

Phil Costello, colloquially known as “Dr. Phil,” an advanced practice registered nurse and the clinical director of homeless care at New Haven’s Cornell Scott Hill-Health Center, has moved many of his services to telehealth in order to minimize contact while continuing care through phone calls and virtual visits. Part of Lo’s team has as well. But, while telehealth is successful for some patients, Costello fears that much of the homeless population, who either don’t have a phone or struggle to find an outlet to charge theirs, may fall through the cracks.

For mental health services, the challenges are more than just logistical. Much of Lo’s work depends on social contact and intimacy, neither of which translate through a screen. “It’s really hard because street medicine relies on longitudinal, intimate, regular relationships and that’s certainly not really possible with this pandemic,” she said.

Despite the risks, Lo and the rest of the team have continued to go out each week, visiting as many encampments as they can, simply to remind people that they have not been forgotten.

“There’s less outreach going on in general, so people are more disconnected from the services they once had. There’s a lot of anxiety that I think is more related to the shutdowns of services than to the actual virus. They’re much more concerned about their housing and the future of what COVID is going to bring them,” Lo said. “It’s just more instability on top of instability.”

SEARCHING FOR SPACE, A HAVEN FOR THE HOMELESS

For over 38 years, Columbus House has provided a continuum of services for those experiencing homelessness in the Greater New Haven area. John Brooks, the Columbus House chief development officer, has worked with the organization for 16 years. “We’re a housing-first agency. Housing is health care. When someone is housed, they are better able to take care of their health,” Brooks said.

Columbus House provides shelter for single adults and families with children, offers a medical respite program, and helps people get back on their feet by connecting them with a variety of social services. Employment specialists help clients prepare resumes and look for work. Case managers connect some with substance use counselling. And on-site medical staff ensure residents’ medical needs are met.

As one of New Haven’s largest homeless service providers, Columbus House has helped thousands of homeless clients over the last three decades in New Haven and its surrounding communities.

When the COVID-19 pandemic first arose, Columbus House quickly started thinning out shelter space. With limited room between bunk beds, adhering to the Centers for Disease Control and Prevention’s social distancing guidelines was impossible. At the time, the main shelter on Ella T. Grasso Boulevard housed 100 residents. The men’s seasonal overflow shelter housed 75 more. Others were housed in an emergency shelter in Wallingford.

Shelter staff started asking health screening questions of visitors and clients —  “How are you feeling?” “Have you been exposed to anyone who has tested positive for COVID-19?” After a couple of weeks, they began taking the temperatures of everyone who came inside. Soon, all volunteer activities were suspended, and outside visitors were barred. Staff were encouraged to work remotely.

The main shelter installed hand-washing stations in the lobby and dining room. Meal times were staggered. Masks, gloves, sanitizer and face shields were rationed out.

As the pandemic grew, 20 of the most vulnerable residents — those over 60 with underlying health issues — were rehoused in hotels in the area. Others were urged to temporarily stay with friends or family members. Those remaining in the shelter were encouraged not to leave.

“We were all holding our breath,” Brooks said, “We’re relieved it didn’t get into the shelter because it would have spread like wildfire.”

With the help of the city, Columbus House worked quickly to relocate its guests. Since March 15, Columbus House has moved over 95 people into permanent supportive housing, an unprecedented number. All other residents in congregate living spaces have been rehoused in area hotels.

To facilitate the transition, Columbus House and other shelters cooperated with the Coordinated Access Network, or CAN, a regional homeless crisis response system of 20 homeless and housing providers, municipalities and social service agencies. Prior to the pandemic, the Coordinated Access Network used the 2-1-1 hotline to assist callers in finding available shelter beds. Now, the hotline is also helping to connect the homeless with hotel beds.

In the past, callers could expect to schedule with a CAN specialist within a day. But due to the increase in demand, most people have had to wait at least a week for a phone appointment. “The biggest challenge with the homeless delivery system is there’s always more demand than supply,” said Kelly Fitzgerald, the director of CAN. “That’s true when it comes to CAN appointments, shelter space and housing resources.”

 According to Fitzgerald, as of May 6, there are still 365 people seeking shelter. 83 of those are unsheltered and do not want longer-term shelter space, but have agreed to enter a hotel to help them stay safe during the pandemic. Many of those on the waitlist were asked to leave the shelters voluntarily to reduce congestion. Some, who left temporarily, doubled up with friends or acquaintances in the area. Others have been sleeping on the streets. CAN is currently working with Columbus House, the Connecticut Mental Health Center and Liberty Community Services to organize outreach for those who remain unsheltered.

“The thing that’s been challenging is that we always seem to be waiting,” said Fitzgerald. “It might be we’re waiting for a contract to come through; we’re waiting for a funder to approve something; we’re waiting on staffing. We’re doing our best to have all of our ducks in a row, so that as soon as we get the green light, we can quickly put people into hotel rooms.”

More rooms may be opening up. The city’s initial deal with the Best Western in West Haven faltered after West Haven Police Chief Joseph Perno insisted that the hotel pay for police security. However, the deal was revived after Perno relented, and 96 rooms were set aside to house the homeless. According to Fitzgerald, the Best Western and the New Haven Village Suites will offer an additional 26 rooms for the homeless by next week. 

Alison Cunningham, former executive director of Columbus House and a consultant for the city’s COVID-19 homeless response efforts, praised the state’s swift action in relocating residents from shelters to hotels before the situation became dire.

 “What the state of Connecticut has done to protect and support people that experience homelessness is nothing less than extraordinary,” Cunningham said. “Look at what New York is doing and how long it took them to begin to hotel people. I’ve watched my colleagues scream and clamor for assistance. One of the first things that New York City did was to sweep people off the streets and tell them to go into shelters where 800 and 900 people are staying in very tight quarters.”

 Still, Cunningham recognizes that despite the city’s best efforts, housing everyone is an impossible task. “It’d be great if we could house 50 percent of the folks in the hotels,” Cunningham said. “That would be an amazing feat for Connecticut.”

Even with the added rooms, the demand for housing continues to outpace the supply. Providers are beginning to notice a change in the demographics of New Haven’s homeless population. With shutdowns and layoffs, many people are now living on the edge of homelessness. Others are arriving in New Haven from New York, taking the train from Grand Central and riding north until the end of the line.

 “We are seeing people from outside our region coming to Greater New Haven. So whether that’s people fleeing New York or people fleeing other parts of the state, we are starting to see people that we’ve never seen before,” Fitzgerald said.

Harold Shapiro

Fitzgerald suspects that the newcomers are arriving in search of services. Despite the challenges, providers in New Haven have pushed to remain open and continue to offer resources and support to the community.

 In the months ahead, however, those resources may dry up as the economy slows and more people find themselves out of work. Since Connecticut declared a public health emergency on March 10, it has accrued over 472,000 jobless claims, causing a five-week backlog in processing these applications. In 2019, only 180,000 claims were filed. Gov. Ned Lamont has extended the moratorium on evictions through July 1, but once the grace period ends, countless tenants could find themselves in debt or out on the street.

 “There are going to be new homeless folks over the next year, two, three, until the economy recovers,” Cunningham said. “Are we prepared for that? Right now, no.”

HOUSING FIRST 

For Jason and Mandy, who are both still living on the streets, help can’t come soon enough. “Housing is definitely number one.” Jason said. “But at the end of the day, we’re still out here.”

 Mandy’s recovery worker from Columbus House has continued to check in and bring her hand sanitizer, bottles of water and granola bars. “She cares,” Mandy said. “There are people that actually do and go above and beyond.”

 Jason misses Saturday mornings at Loaves and Fishes where they could get a cup of coffee, groceries and a bag of clean clothes. “It’s the little things you take for granted,” Jason said. “But, now they matter even more — now you gotta walk an hour and pray to God that you’re going to find food somewhere.”

Mandy’s due date is in August. At night, lying on the ground at Jason’s side, she can feel her daughter kicking. “It’s exciting, but I am also scared for my child,” Mandy said.

A representative from 2-1-1, Connecticut’s housing hotline operated by United Way, had promised that someone would call them about a hotel room. But, when Jason checked, there was no new message — just an old one from the CT Alert system with the recorded voice of Gov. Ned Lamont. “This is Governor Ned Lamont. I’m calling to urge you personally: Stay safe, stay home.”

But for those like Jason and Mandy, there’s no home to return to.