Voices of Change: In Conversation with Olufela (Olu) K. Orange Esq.

 
 

An Oral History Project Conducted by John Robert Lewis Scholar Katherine Owojori

 

Project Description

An essential tenet of John Robert Lewis’ philosophy is the notion that “we all have roles to play”–suggesting that each individual has a distinct moral duty to channel our talents, skills, expertise and energy in service to the “Beloved Community”. A topic of frequent debate amongst advocates striving towards justice, centers around identifying the most effective means for creating justice for historically marginalized communities in the United States. Many argue that the American legal system in particular, is a fundamentally flawed system, and thus an ineffective mechanism for social change. While it’s been widely recognized that the goals of the law, at least in theory, are to create justice and ensure accountability–in practice, this has not always been the case.

Citing historical evidence of structural inequality, racism, sexism, xenophobia, homophobia, and more–all of which have been bolstered by legal precedent at some point in our history, some proponents of alternative forms of advocacy believe that these institutional defects within the law are irreconcilable. These defects, created by colonialist, wealthy, white supremacists in early American history continue to be maintained by their descendants, unabated in their pursuits to perpetuate the systems of inequity put in place by their forefathers. Advocates with this perspective affirm that it is these two factors in conjunction that can, and often do, render the law useless.

Others recognize that the law has been previously effective in creating justice for marginalized communities, saying that these cases, while impactful, were still exceptional or sparse. It has also commonly been said that the “golden-days” of the law as a tool for changemaking are far behind us, reaching its peak in the Civil Rights Era in the United States. Scholars such as Audre Lorde, who famously noted that “the master’s tools will never dismantle the master’s house”, propose that using the tools of a racist, classist, patriarchal system to examine, evaluate, and remedy the harms caused by that same system will only allow for limited change, if any at all.

However, Olufela (Olu) K. Orange Esq., a widely-recognized, highly-decorated, and precedent-setting civil rights attorney based in Los Angeles, may provide evidence of the contrary. Specializing in plaintiff-side civil rights and class-action litigation in both state and federal courts, Orange has won millions of dollars in verdicts for his clients, many of whom are victims of violence at the hands of American law enforcement.

Orange is highly respected in the California legal community not only for his innovation and expertise in litigation, but also for his extraordinarily unrelenting conviction for true fairness, equity, and justice. Orange, who is also a faculty member in the Political Science department at the University of Southern California, is as equally passionate about education as he is of the law.

My objective for this oral history project is two-fold: firstly–to honor and examine the ongoing life and legacy of Orange, and secondly–to explore the question of whether it is possible to advocate for the rights of marginalized peoples in a system designed to prevent such pursuits, and in other words: how to create justice in a system where there may be none.

 

Oral History Interview with Olufela Orange - 06/05/2024

 

Final Paper

 

Presentation Recording

The Leeward Turned Flourished Side of Dartmouth College: History of Student Activism & May Day

 
 

An Oral History Project Conducted by John Robert Lewis Scholar Jackelinne Claros Benitez

 

Project Description

The trip to Alabama radicalized me in that I became more confident to express my opinions as the daughter of Salvadoran Civil War survivors, a student, and a minoritized individual; overall, someone with empathy and humanity. Initially, I planned to interview my father about his experiences with the Salvadoran Civil War; however, this is always challenging for him to reiterate since the Salvadoran government murdered two of my uncles since they were wrongfully accused of conspiring against the government for being professors. While I love hearing my father speak about his experiences, I have done this multiple times for other assignments, so I wanted to focus on something new. 

As a student activist, I wanted to center my project on the student intifada, specifically at Dartmouth, and recent occurrences that have affected hundreds of us—whether Dartmouth students or the ubiquitous student body. As a result, I decided to interview Professor Orleck, a professor who stood in front of danger (riot police in gear, including rifles and batons) to protect her students and stand for Palestinian liberation. Although I, unfortunately, did not have the chance to take a class of hers, close friends have always spoken highly of her. From witnessing her arrest to her journey to being solidified as a legend through her media attention and bravery, I knew I had to contact her for an interview. I knew she had the revolutionary spirit that John Lewis had all those decades.

 

Oral History Interview with Annelise Orleck - 07/01/2024

 

Presentation Slides

 

Presentation Recording

Nowhere to Turn: Exploring Migrant Humanitarian Protection at the U.S.-Mexico Border

 
 

An Oral History Project Conducted by John Robert Lewis Scholar Ignacio Gutierrez

 

Project Description

"Nowhere to Turn" is an oral history project exploring migrant humanitarian protection at the US-Mexico border. This project centers on Martin Ames Salgado, who runs Casa del Migrante, a migrant shelter in San Luis Río Colorado, Sonora—a Mexican border town divided by a 30-foot steel wall and patrolled heavily by US Border enforcement.

Through an interview with Martin, I aim to depict the harsh realities faced by asylum seekers and recent deportees stuck in limbo at the border. These individuals are caught between the policies of two nations, living in a state of uncertainty and danger. Martin's insights will help us understand the daily struggles these migrants face and the critical role shelters like Casa del Migrante play in offering refuge and hope.

I specifically will explore how border policies impact individuals, revealing the injustices and challenges they endure. This project seeks to document the resilience of migrant communities and highlight the importance of grassroots organizations in providing support and advocating for humane solutions. By capturing these stories, "Nowhere to Turn" aims to challenge the common narratives around racial justice and equity at the border. It will show whether these narratives hold up against the lived experiences of those in our community. This project also seeks to honor those involved in the struggle for a more just and inclusive society, particularly Martin, who has dedicated most of his life to supporting migrants through his work at the shelter.

 

Oral History Documentary

 

Presentation Recording

Sociolinguistic Interview Critique: How does a 75-year old Black man view the N-word in 2024 versus how he viewed it as a youth?

 
 

An Oral History Project Conducted by John Robert Lewis Scholar Alton Coston III

 

Project Description

The n-word is one of the most polarizing words among humanity. Given the word’s historical usage within and against the African-American community, it holds meaning that some Black Americans consider offensive whereas others use it in today's society as a means of cultural reclamation. My sociolinguistic oral history project focuses on how my 75-year old grandfather, Charles Jerome Wynn, views the n-word in 2024 in comparison to his years of youth as a burgeoning politically-conscious student at Elizabeth City State University in North Carolina marching in the Civil Rights Movement.

 

Oral History Interview with Charles Jerome Wynn - 06/07/2024

 

Presentation Slides

 

Presentation Recording

An Interview with Attorney General Keith Ellison

 
 

An Oral History Project Conducted by John Robert Lewis Scholar Abdulaziz Mohamed

 

Project Description

Attorney General Keith Ellison, a pivotal figure in the nation’s legal and political landscape, traces his deep-rooted commitment to justice back to his upbringing amidst the civil rights movement. Born into a family with a legacy of service, he has dedicated his career to protecting the freedoms and rights of all people. From his days as an organizer and defense attorney to becoming the first Muslim American elected to Congress in the United States and subsequently the first African American and Muslim American elected to statewide office in Minnesota, Ellison embodies a lifelong commitment to equity and the Beloved Community. This oral history project explores his early influences, student and legal leadership, friendship with John Lewis, and reflections on Minnesota’s civil rights history.

 

Presentation Slides

 

Presentation Recording

Interview of Tayna Fogle: Council Member, & Community Organizer in Lexington, Kentucky

 
 

An Oral History Interview Conducted by John Robert Lewis Fellow Nakia Ridgeway

 

Project Description

Tayna Fogle can be described as a community organizer, advocate for women’s and voting rights, a woman of faith, a mother, grandmother and great-grandmother amongst many other titles. Ms. Fogle was elected as the First District Representative, the area in which she was born and raised, on the Lexington-Fayette Urban County Council in November 2022 in Lexington, Kentucky. 

This interview, recorded in August of 2023, explores how her life experiences and strong faith have informed and fueled her commitment to advocating for those in her community.

 

Oral History Interview with Tanya Fogle - 08/04/2023

 

Presentation Slides

Ruby Shuttlesworth Bester

 
 

An Oral History Interview Conducted by Dr. Autumn Brown on Behalf of the Faith & Politics Institute

 

Interview Description

Ruby Shuttlesworth-Bester is the second daughter of Fred Shuttlesworth and Ruby Lynette Keeler Shuttlesworth. A native of Birmingham, Alabama, Ruby had a front row seat to the historic Civil Rights Movement that took place in Alabama. Her father, Fred, was a Baptist minister who led the fight against segregation and other forms of racism in Birmingham and eventually became a co-founder of the Souther Christian Leadership Conference. Fred is often called "the most courageous civil rights fighter in the South," but Ruby also calls attention to her mother's contribution throughout the movement, describing her as the wind beneath her father's wings. Ruby Shuttlesworth-Bester moved from Birmingham to Cincinnati in 1961 where her father founded the Greater New Life Baptist Church. She attended the University of Cincinnati and worked as an educator for more than 30 years. Shuttlesworth-Bester has two children—Audra Ricquel Bester and Rev. Harold Steven Bester.

 

Oral History Interview with Ruby Shuttlesworth Bester - 03/02/2024

A Discussion with Bob Zellner and Pamela Smith Zellner

 
 

An Oral History Project Conducted by John Robert Lewis Fellow Tawreak Gamble-Eddington

 

Project Description

My oral history project focuses on the lives of Pamela Smith Zellner and Bob Zellner in the Civil Rights Movement and nonviolent advocacy. The central focus of the project, as well as the line of questioning outlined below, is to understand the experiences of these two not only as individuals but as a couple. Additionally, for Bob Zellner, we aim to explore how and why they chose acceptance and/or nonviolence.

I met Pamela Smith Zellner and Bob Zellner for the first time in 2024 at the Faith and Politics Congressional Pilgrimage to Montgomery, Birmingham, and Selma Alabama. After speaking with the two of them at breakfast for nearly an hour, I was struck not only by their dedication and passion for their work but also by their genuine concern for the world around them and speaking with youth about advocacy. However, their work, especially in the case of Bob Zellner, has taken a toll on them both mentally and physically as they have had to transgress harassment and disapproval in a variety of forms for engaging in their own respective advocacy activities.

Bob was born April 5, 1939, in Daphne, Alabama, and is the grandson of a KKK member. Despite this, Bob was the first white field secretary of SNCC, building off his faith to become involved in the Civil Rights Movement, being routinely beaten and arrested for his advocacy (View 2024: 2; SNCC Digital 2024). In his youth, Bob attended an all-white Methodistschool called Huntingdon College in Montgomery, but he maintained regular interaction with organizers at Alabama State College for Negroes where he was introduced to SNCC and hired to do outreach. As tensions rose within SNCC related to interracial policies, Bob left to join SCEF (SNCC Digital 2024).

Pamela Zellner was born in Fairhope, Alabama, and was raised on the move by her military parents. Pamela attended the University of Missouri and was active in SDS before becoming disenchanted with their proclivity for violence. Subsequently, Pamela dropped out of college and became a “flower child” in the hippie movement (Hudson 2023: 1). Over time, Pamela saw the deep racial and socio-economic divisions in our country and joined the 2,000-strong group of meditators led by Steven Gaskin (Hudson 2023: 2-3). After leaving the group, in the early 1990s, Pamela became a doula in Boulder, Colorado.

This work began by providing context to the interview that was conducted on April 24th, 2024, and then continued to give a transcribing of the interview before ultimately ending with a series of responses to the prompt questions about our individual community’s collective memories.

 

Oral History Interview with Bob Zellner and Pamela Smith Zellner - 04/24/2024

 

Presentation Slides

 

Presentation Recording

 

Photo of Bob Zellner, Pamela Smith Zellner, and Tawreak Gamble-Eddington During Their Interview

 
 

Intersectional Coalition Building: Los Angeles Justice-Centered Grassroots Community Organizations Engage in Multi-Racial Coalition Building & Movement Solidarity

 
 

An Oral History Project Conducted by John Robert Lewis Scholar Irene Franco Rubio

 

Project Description

As a Latina of Guatemalan and Mexican descent growing up in the west valley of Phoenix, Arizona during the era of SB1070, an era when racial profiling was deemed legal and blatant racism was at an all-time high, this injustice ignited a fire within me in the fight for justice at an early age. Now as a MMUF scholar at USC, I have immersed myself within intersectional movements for justice in Los Angeles.

In this study, I seek to answer the research questions: According to movement builders and coalition participants, why is there a need for multi-racial, cross-cultural movement and coalition building in grassroots community organizations in Los Angeles? What does their practice of coalition building help us to better understand about movements for social and racial justice and the pursuit of solidarity in coalitions?

 

Research Paper

Next Generation of Civil Rights Lawyers

 
 

An Oral History Project Conducted by John Robert Lewis Fellow Arielle Hudson

 

Project Description

When we think of mentors and people who have a legacy of involvement in racial justice work, we often first think of changemakers who only fall into the categories of Millennials or Gen X. Rarely do our first thoughts think of changemakers in Gen Z. There is a long historical record of the movements and change made and pursued by those in the former categories and even further back to Boomers and the Post War generations. However, the historical record and archives of the work done by current practitioners and changemakers in Generation Z are scarce.

The three interviewees interviewed for this project were chosen because they are changemakers and current practitioners in Generation Z, who have a history of commitment to advancing racial justice on behalf of Black people and Black communities. All three have recently been selected as Marshall Motley Scholars—a groundbreaking effort by the NAACP Legal Defense Fund to endow the South with its next generation of civil rights lawyers, trained to provide legal advocacy of unparalleled excellence in the pursuit of racial justice.

In exchange for a full law school scholarship and professional development, scholars commit to devoting the first eight years of their career to practicing civil rights law in service of Black communities in the South. The program is named in honor of Supreme Court Justice, legendary civil rights attorney and LDF founder Thurgood Marshall, and iconic civil rights litigator, former LDF attorney, and the first Black woman to serve as a federal judge, Constance Baker Motley. The three interviewees are Sophia Howard, Nastassia Janvier, and Carlos Pollard Jr.

 

Oral History Interviews and Background

Sophia Howard - 06/28/2022

Sophia Howard was born in Lexington, Kentucky, and raised in Nashville, Tennessee. She earned her Bachelor of Arts in philosophy and comparative women’s studies, with a concentration in women and resistance movements in May 2021 from Spelman College. Her dedication to fighting for civil rights comes from her desire to want to give back and fight for those who always encouraged her to have something to say as a Southern Black woman. During her time at Spelman, Sophia worked with several Southern racial justice efforts, political and judicial campaigns, and initiatives, including the Stacey Abrams gubernatorial campaign, Equal Justice Initiative, ACLU of Georgia, The Law Firm of Lawanda Hodges, RestoreHER and many more. Sophia is also the founder of the Unlocked Minds Book Club, a student-led prison education program at Whitworth Women’s Prison in Hartwell, Georgia. This past August, she helped found Village Kulture, a non-profit organization that provides mentoring services to young Black boys.

Nastassia Janvier - 06/29/2022

Nastassia Janvier, a Miami, Florida native, graduated from Florida State University with a Bachelor of Science in interdisciplinary social science in sociology and public administration and recently received her Master of Science in Public Administration in May of 2022. Nastassia’s commitment to civil rights law stems from her childhood experiences where she witnessed the impact that law, education, and government can have in achieving racial equity in the South. Nastassia served as the president of the NAACP Tallahassee Chapter where she presided and chaired all meetings of the college chapter and oversaw the 15 executive committees. She currently serves as the student body president of Florida State University, as well as chairwoman of the Florida Student Association. She works as a graduate assistant in the College of Social Science and Public Policy where she coordinates and formulates sponsorship opportunities with Florida State alumni. Additionally, Nastassia is a member of the Florida State University Board of Trustees and is a governor on the Board of Governors for the State University System of Florida which oversees the operation and management of the Florida Public University System’s 12 institutions.

Carlos Pollard Jr. - 06/30/2022

Carlos Pollard, Jr. is from LaPlace, Louisiana, and graduated from Dillard University with a Bachelor of Arts in criminal justice. Carlos’s commitment to advocating for his community comes from his experience as a man of color from Louisiana. During his time at Dillard University, Carlos worked with the Mayor of New Orleans, Non-Profit Action New Orleans, and other campaigns in the city to work on combating social injustices in the South. Currently, Carlos works with multiple non-profit organizations such as Power Coalition for Equity and Justice, Together Louisiana’s Vaccine Equity Project, and Center for Racial Justice and Public Allies where he is part of the 2021-2022 cohort completing a fellowship at Southeast Louisiana Legal Services in the mortgage assistance program.

 

Presentation Recording

A Conversation With My Father

 
 

An Oral History Project Conducted by John Robert Lewis Fellow Kevin Linder

 

Project Description

My oral history project was an interview with my father, Marion Linder, who served two tours of duty in the United States Army during the Vietnam War. The entire interview spanned the course of several hours and traced his life experiences from his childhood in the segregated south and navigating segregate schools in Atlanta through his forcible conscription into the army during the Vietnam War and his experiences defending abstract democratic values for a country overseas that he and his family did not have at home in the United States. The interview was very much a labor of love and the raw footage encapsulates an important American experience that risks being lost to the passage of time.

 

Oral History Interview - 04/2023

 

Presentation Recording

An Interview With a Champion of the Children's Health Insurance Program

 
 

An Oral History Project Conducted by John Robert Lewis Fellow Dr. N’dea Moore-Petinak

 

Project Description

The motivation for selecting the area of children’s health for the subject of my oral history project for the John Lewis Scholars and Fellows Program came out of my dissertation, which focused on CHIP. CHIP provides health insurance to low-income children through three state-run options: Medicaid, Separate, or Combination. All three options are funded through block grants to the states and require reauthorization and funding extensions by Congress on an intermittent basis.

One of the most surprising findings during my dissertation research paper interviews was that many state legislators were unaware or severely underinformed about CHIP as a whole, despite having the legislative authority to improve it year after year. While states like Washington often used CHIP policy flexibility to benefit most children in their states, states like Nebraska treated CHIP like other sectors of their health policy and effectively used inaction as a way to reinforce health disparities. Given my findings, I wanted to use my oral history project to speak with someone who was instrumental in the passage of CHIP back in 1997, who would be able to speak about the challenges of legislative compromise and better explain why so much policy flexibility was embedded into the legislation.

For me, health equity is one of the most important parts of building up the beloved community. Health is a human right that unites us all. It is a daily aspect of life we all live with, albeit with different levels of challenges and costs. In my oral history project, and in my career, I hope to shed light on the need for more effective health policy. 

 

Presentation Recording

Danville Boyle County African American Historical Society: History from Urban Renewal to Now

 
 

An Oral History Project Conducted by John Robert Lewis Scholar Jason Wong

 

Project Description

The Danville Boyle County African American Historical Society (DBCAAHS) officially formed in early 2013 with the leadership of Michael Hughes and a few others had a common goal to preserve and remember the culture that was in the Danville community. I had the privilege to not just intern with Michael Hughes but learn about the history of the Danville community.

I first heard about the historical society when I took an anthropology class called Lived Histories in January 2021. Throughout the winter term class, we worked closely with the DBCAAHS and further learned more about what happened in Danville. Danville used to be a town with a huge, thriving Black population. However, when urban renewal started to wreak havoc on the Black community from the 1960s to the 1970s did we see many of the homes, the culture, and the connections, being destroyed. The Black business district of 2nd street was thoroughly razed as the people in charge of this urban renewal wanted to increase tourism with White people. The local government realized that in order to accomplish that task, they would need to remove the Black population.

 

Oral History Interview with Michael Hughes - 07/10/2022

Michael Hughes, the current president of the Danville Boyle African American Historical Society has worked and led the society for eight to nine years. The current headquarters of where the historical society is presently, 108 No Second St, Danville, KY 40422, was not the original place where the historical society was first created. Michael, with a group of others, first started meeting at the Eastern Kentucky University where they rented spaces as well as the local library to have meetings. It was only recently in July of 2020 they had the chance to take the place where anyone can visit at 108 No Second St. Mr. Hughes first started the task of collecting old photos, a lot of Second street - which used to have a huge thriving black population- as well as many others from locations that were once part of Danville. He first started with just 60 photos from the first 4-5 months to now over six to seven thousand photos 9 years later. He was born on August 11, 1948, and has been the anchor of memories kept about Danville and hopes to continue to preserve what he can from photos to have people recognize Danville had a thriving Black community.

 

Oral History Interview with Mike Dennis - 07/02/2022

Michael Denis, or preferred to be called “Mike” has been an important member of the Danville Boyle African American Historical Society. Originally from Maine, he came to Kentucky in 2008 in which he first started work with genealogy. He realized that in Danville itself, not many records were kept of Black families so he took it on himself to do what he can do best in preserving, researching and publishing writings, notes, excel sheets, and anything about the Black community of Danville. He recently published a free, no charge to read copy of “We Were Here African Americans in Danville and Boyle County, Kentucky” Going forward, this coming September Michael Hughes and Mike Denis will be publishing another book this September 2022 called “African Americans in Boyle County” You can learn more about their mission statement, their history, and more on their website here.

 

Presentation Slides

 

Presentation Recording

 

Photo Collection

Selections from a six thousand plus photo collection of photos of the Black community in Danville. Collected and captioned by Michael Hughes.

Reverend Damon Lynch Jr: Spiritual Leader, Civil Rights Activist, and Champion for Marginalized Communities

Darryl!

Please send:

  1. Signed consent form from Rev. Damon Lynch Jr.

  2. Original audio/video interview recording

  3. 100 word/1 paragraph description of your project

  4. New presentation video

Thank you!

 
 

An Oral History Project Conducted by John Robert Lewis Fellow Darryl Peal

 

Project Description

Here

 

Oral History Interview Recording - xx/xx/xxxx (date)

Audio Block
Double-click here to upload or link to a .mp3. Learn more
 

Presentation Slides

 

Presentation Recording

Video Block
Double-click here to add a video by URL or embed code. Learn more

In a Church School That Loves Acronyms, Some Letters Are Less Desirable Than Others

 
 

An Oral History Project Conducted by John Robert Lewis Scholar Amy Griffin

 

Project Description

In a Church School That Loves Acronyms, Some Letters Are Less Desirable Than Others”: A History of Discrimination Against and Activism on Behalf of the LGBTQ+ Population at Brigham Young University and Within Mormonism.

As a recent journalism graduate, I chose to write a longform multimedia piece on Mormonism's (and specifically my school, Brigham Young University's) discrimination against the LGBTQ+ students and members, and highlight their activism in working to change policies and hearts. In my piece, you'll meet and hear from three incredible LGBTQ+ individuals working in different fields for the same aims, as well as flip through a timeline of action taken against and protests organized by the Mormon LGBTQ+ community. The multimedia piece also includes a ~6 minute broadcast package.

 

Longform Multimedia Piece

“Tom Fairholm was “firmly in the closet” in early spring of 2020, and with everything going on around him, he knew he’d have to stay that way.”

On February 19 of the same year, the flagship university of the Church of Jesus Christ of Latter-day Saints, Brigham Young University, had announced changes to their Honor Code. Specifically, it removed the section titled “Homosexual Behavior,” which had explicitly prohibited students from engaging in what the Church Education System deemed “inappropriate” behavior, namely “all forms of physical intimacy that give expression to homosexual feelings.”

Campus erupted. Community leaders and student activists applauded the change, believing that lesbian, gay, and bisexual students who wished to date would be held to the same chastity standards as their heterosexual peers. Many students finally came out to their classmates and the community. Others kissed in front of a campus Brigham Young statue.

Two students kiss in front of a campus statue of Brigham Young. Image courtesy @fremlo_ on Twitter

“I felt just so seen and so valued,” said Joey Sheppard, a queer BYU graduate student who uses they/them pronouns. “I had never felt I belonged so much at BYU until that moment.”

But on March 4, a letter was released by BYU signed by Paul V. Johnson, then-commissioner of the Church Education System. The letter said the changes to the Honor Code had been misinterpreted, reasoning that because “same-sex romantic behavior cannot lead to eternal marriage, [it is] therefore not compatible with the principles included in the Honor Code.” (The Church prohibits same-sex couples from marrying inside the more than 280 temples owned and operated by the faith, inside which devout heterosexual couples can be married for what the Church calls “time and all eternity”).

In the days that followed, hundreds of students protested, carrying signs and rainbow flags on and outside of campus while chanting and singing. Others celebrated the seeming return to what some called “God’s laws.” Some counterprotested by reading the Church’s statement on heterosexual marriage “The Family: A Proclamation to the World” aloud on campus or carrying umbrellas, which members of Deseret Nation or #DezNat on Twitter designated as an anti-LGBTQ+ symbol supporting only “traditional” families.

BYU student Kate Lunnen at a protest near the Church of Jesus Christ of Latter Day Saints headquarters in Salt Lake City. Image: Rick Bowmer for AP

Sheppard called it a “giant communication breakdown” between the Church and the university.

For Fairholm, a gay music composition major who, at the time, was just a year from finishing his undergraduate degree, witnessing the chaos reaffirmed his decision to stay closeted.

“I remember listening to some of my peers make comments as they were watching these protests unfold,” Fairholm said. “They were generally unkind comments, like, ‘Why don’t they just go somewhere else if they don’t like it here?’ And my feeling is, why don’t you make it someplace where they would like it here?”

Fairholm hoped that, at minimum, the “kerfuffle” would lead to further conversation.

“I thought maybe we can keep this momentum going, that we’ll see some actual positive change here,” he said. “And then it was just kind of interrupted and forgotten about.”

Enter COVID-19. BYU shifted to online learning and encouraged students to return home less than two weeks after the CES clarification letter was issued. As the coronavirus dominated the news cycles, university policies, and student worries, the conversation on the Honor Code and the needs of LGBTQ+ students abruptly ended. For gay students across the Church’s universities, this was especially distressing. For Fairholm, it was the beginning of a trend in campus climate that he sees as getting “progressively worse.”

A Timeline LGBTQ/BYU Involvement

Timeline prepared largely using information from Brigham Young University LGBT History Wikipedia page.

A Tough Two Years

In the time since the Honor Code pivot, many LGBTQ+ students have felt they haven’t been able to catch their breath. Combined with the ever-present mental health challenges that have accompanied the pandemic and its required social isolation, several policy changes and other events concerning the LGBTQ+ community have put a strain on some students’ mental health.

First came a quick tweet by the university after student organization Color the Campus lit the Y on the mountain with rainbow flashlights in March of 2021. The university immediately asserted that it had not authorized the lighting. In May of last year, a popular BYU professor with a large social media following, Hank Smith, tweeted a Church term for an anti-Christ (“Korihor”) at an LGBTQ+ BYU student. The tweet has since been deleted.

In August, Church apostle Jeffrey R. Holland used an opportunity to speak to the faculty to ask for additional “musket fire” in defense of the Church’s stance on marriage. Following his speech, BYU students covered South Campus’s sidewalks with rainbow chalk art; and the artwork was vandalized by a student who was recorded using a slur.

In January of 2022, the university released a new demonstration policy which included a specific ban on demonstrations on Y Mountain, as well as any demonstrations which don’t align with the university’s values. Just a month later, BYU’s speech clinic announced it would not provide voice therapy for transgender clients. Y Mountain was fenced off on Rainbow Day in March, and several students were escorted off of campus for handing out rainbow pins.

For Bradley Talbot, recent graduate and founder of Color the Campus, the demonstration policy proves that BYU is “missing the point.”

“So many people think, for one, that we’re protesting or that we are angry,” Talbot said. “The intent behind [events such as Rainbow Day & lighting the Y] is just so simple. It’s just to show, like, ‘Hey, I’m willing to do better, I’m willing to be a support to the LGBTQ+ community.’”

For Talbot, that’s the keyword: community.

“Obviously BYU has certain policies that are very oppressive,” he said. “In the long term, yes, we want those to change. But I’m more focused on the community and getting people to change the culture a little bit more.”

His approach to the issues varies from Fairholm’s, who focuses on the more philosophical and artistic when it comes to wrestling with Church doctrine. Fairholm is the author of a popular series of Medium articles grappling with the existential questions raised by being gay in a church whose heaven doesn’t seem to have a clear place for you.

‘Why don’t you just leave?’

It’s a phrase LGBTQ+ students have heard time and again. ‘If they don’t like it here, why don’t they just leave?’

“That’s not realistic for everybody,” said Talbot. “A lot of students can’t leave. A lot of student’s don’t realize they’re queer before they enroll. A lot of students can’t afford to leave.”

““A lot of students can’t leave. A lot of student’s don’t realize they’re queer before they enroll. A lot of students can’t afford to leave.””

Beyond those who can’t, many LGBTQ+ students still want the BYU education and experience. Fairholm is one of those.

“I love my professors. I love my program. I love the subjects I learned. I love that kind of intellectual atmosphere. I love getting to know people who are different than me,” said Fairholm. “And I’m afraid we are going to lose that if we keep pushing out people who think differently, or who love differently. I think it weakens the university experience.”

Fairholm sees the university experience as a chance to learn from the free exchange of ideas.

“In order to have that, you need a more diverse student body,” he said. “But when the policies and the culture of the university seem to discourage that, then you don’t get the aims of a quality university education. It’s a real problem.”

For Fairholm, transferring somewhere more welcoming of his sexuality would have caused him to miss out on a core part of his education.

“I love BYU, I love its mission,” he said. “I love the notion that everything is spiritual: basketball and physics and German. These can all make you a better disciple of Christ.”

Moreover, the university and the Church encourage LGBTQ+ students, along with all students, to stay. The university announced a new Office of Belonging in August 2021, which President Worthen said would aim to combat “prejudice of any kind,” including discrimination based on gender and sexual orientation. The new vice president over the office, Carl Hernandez III, is expected to “guide BYU’s efforts” to implement recommendations and “address the needs of all marginalized individuals on campus.”

In November 2017, Church apostle Elder M. Russell Ballard responded to a question about LGBTQ young single adults in a way that emphasized understanding and making a place in the Church.

“I want anyone who is a member of the Church who is gay or lesbian to know I believe you have a place in the kingdom and I recognize that sometimes it may be difficult for you to see where you fit in the Lord’s Church, but you do,” he said.

He stressed listening and “do[ing] better than we have done in the past so that all members feel they have a spiritual home.”

“Every person is a child of God,” he said. “Everyone is entitled to love and respect.”

Fears of an “orthodoxy test”

In March of 2022, the Church Education System released ecclesiastical endorsement questions for new faculty hires, which includes a question requesting the status of the individual’s testimony of the Church’s teachings on marriage, family, and gender. Ecclesiastical endorsements are required annually for faculty and staff at the university.

Talbot worries about future LGBTQ+ students at the university.

“It’s really not defined,” said Talbot. He believes that the Church’s interpretation of doctrine likely will continue to change in the future.

“This is definitely going to impact LGBTQ+ students, because I know a lot of people–I mean, for me, too, I would go to certain professors and faculty to talk to them and feel supported.” Now, Talbot worries that professors won’t be able to offer the support that many of them have in the past without fearing for their job security.

For Sheppard, kind and welcoming professors made all of the difference.

“They said, like, ‘I believe you have a place here and I support you. How can I best support you?’ and they took the time to listen and to ask me,” they said. “I just wish other people had done as they did, they just actually sat down with me. It was like, ‘Help me understand this.’”

Talbot worries that hurtful comments made in lectures could increase.

“I’m really concerned as to how this is actually going to unfold. It sounds like it’s going to potentially increase statements that are said in classes that can be really harmful and very discouraging and just isolating,” Talbot said.

Fairholm, too, is concerned that CES is trying to “weed out” sympathetic professors. He sees it as an “orthodoxy test,” questioning whether BYU faculty have “the right opinion.”

“I sense that the Church and the university [are] feeling insecure about what it notices is changing among the opinions of its students, faculty, and the Church as a whole,” Fairholm said. He sees this as a reactionary policy that indicates the Church feels some anxiety.

In his study of Church history, he’s seen this pattern before.

“I think you’re seeing here an echo of what happened in the 90s with the September 6 excommunications,” Fairholm said. “The Church sees society changing, they get spooked, and they recognize BYU as the intellectual hub of the Church. And so somebody has to receive the brunt of that anxiety.” In this case, Tom sees those receiving the “brunt” as the sympathetic professors.

““The Church sees society changing, they get spooked, and they recognize BYU as the intellectual hub of the Church. And so somebody has to receive the brunt of that anxiety.””

To Sheppard, the direction the university is taking doesn’t make a lot of sense.

“I just feel like BYU is trying to protect itself from something it’s not even a danger. Like, I’m just me!” they said.

“Bishop Roulette”

LGBTQ+ members of the Church talk about a game of “bishop roulette,” where the ward boundary to which you are assigned can impact the extent to which you are allowed to participate in the Church. These members say some bishops allow as much freedom as possible under the Church’s policies while others choose to restrict the level of participation of certain members based on their beliefs about queer members’ testimonies or behaviors.

Now, the concern is whether a similar game will start to be played for faculty. Sheppard sees it as unfair that the academic career of a professor is controlled, to a certain extent, by volunteer clergy.

“Let me just, you know, put the entire power of your employment and your career into the hands of this one man, who might not even know you that well,” they said. “Who might be a judge in Israel, but why is he a judge over that?”

Talbot believes the power to exclude belongs only to God.

“Even if [people] don’t agree with it, [queer people] still belong at BYU, they still belong in the Church. It’s not our job to be that gatekeeper. It’s Gods, leave that to God.”

A place to belong

For each LGBTQ+ BYU student, the fight to belong on campus is just a smaller portion of the wider turmoil in attempting to belong at church.

“We have a standard for almost everybody,” Fairholm said, referring to the Church’s doctrine on temple marriage as a qualifier for the highest degree of heaven. “And then a small minority, whose circumstances are biologically determined and unchosen, has a far different and far stricter standard, which is to be alone forever, or enter into a marriage of someone of the gender to which you are not attracted.”

Fairholm and other LGBTQ+ Saints wish that the topic of queer members would shift away from sex.

“I mean, we’re actually held to a standard higher than that of the Prophet,” Fairholm said, referring to the current president of the Church, Russell M. Nelson. “You’ll recall that President Nelson and President Oaks are remarried at pretty old ages. Were those marriages exclusively about sexual gratification? I don’t think so. They understand, in their own experience, that a life of loneliness is not preferable.”

Fairholm has written extensively about his experience grappling with his deeply held beliefs and his sexuality. Talbot has similarly made decisions for his life that he feels lines up with God’s will for him.

“I feel God is guiding me,” Talbot said. “I’ve learned to just live in a way that is authentic to me.” He doesn’t see himself as having to choose between God and love. “It doesn’t have to be this either/or,” he said. “It’s not black and white. It’s rainbow. It’s a spectrum, it’s this beautiful diversity that we have.”

For him, his difficulty feeling like he belonged at BYU hasn’t tainted the rest of his experience.

“I don’t regret it,” said Talbot. “Even if I could go back, I would still choose BYU. But it was also really hard.”

His message for other queer students?

“We’re grateful you’re at BYU,” he said. “We deserve to be here. We belong here. We can make it work.”

For Fairholm, the solution to the belonging problem is glaringly obvious.

“Gay people are created in the image of God,” Fairholm said. “And the image of God is broader than we sometimes imagine. We like to put God in these tiny little boxes. We like to think that Zion implies uniformity rather than unity. But I think gay people, just like any other group of people who are different from the mainstream or majority, they’re necessary if we’re going to build the body of Christ.”

““Gay people are created in the image of God.””
 

View my broadcast segment below (never aired by BYU). Originally taped and edited in April of 2022.

In Oneness: Cherry Stienwender and the Center for the Healing of Racism

 
 

An Oral History Project Conducted by John Robert Lewis Scholar Salena Braye-Bulls

 

Project Description

There’s no one quite like Cherry Steinwender. From her founding and leadership of the Center for the Healing of Racism in Houston, TX (CFHR) 35 years ago to her ubiquitous presence as a sage, compassionate advocate, Cherry walks the walk and always talks the talk. Her work to educate, empower, and heal folks from their racial conditioning is central to the CFHR’s world famous programming. Uniquely, her personal story and dedication to embodying oneness are equally significant to the CFHR’s current efforts and legacy. In Oneness is an oral history project dedicated to and about Cherry Steinwender, her triumphs against hate, and her beautiful soul as told by her former intern and current loved one, Salena Braye-Bulls.

 

Oral History Interview Recording - 06/29/2022

 

Presentation Slides

 

Presentation Recording

Project Title

Batool!

Please send:

  1. Signed consent form from your interviewee

  2. Original audio/video recording of your interview

  3. Any slides/other media you used during your presentation

  4. A title for your project

  5. 100 word/1 paragraph description of your oral history project

  6. Typed out version of your poem if you have it and are willing to share :)

Thank you!

 
 

An Oral History Project Conducted by John Robert Lewis Scholar Batool Ibrahim

 

Project Description

Here

 

Oral History Interview Recording - xx/xx/xxxx (date)

Audio Block
Double-click here to upload or link to a .mp3. Learn more
 

Presentation Slides

 

Presentation Recording

Video Block
Double-click here to add a video by URL or embed code. Learn more
 

Sign up with your email address to receive news and updates