MIT professor Michel Anne-Frederic DeGraff has a long history as an expert in linguistics. His study in the field has propelled his career in academia at one of the world’s most prestigious institutions. His recent political activism, however, has gotten him in trouble with that very university.
DeGraff’s supposed crime? Taking the side of solidarity with Palestine at a time when universities around the nation have increasingly cracked down on pro-Palestinian activism.
Originally a student of computer science in the 1980s, DeGraff interned at AT&T Bell Laboratories’ Linguistics and Artificial Intelligence department, spurring his interest in linguistics. He would later earn his doctorate in computer science from the University of Pennsylvania, before getting recruited in the 1990s to teach at MIT. Born in Haiti, DeGraff has long had an interest in Haitian Creole and is the current director of the MIT-Haiti Initiative.
DeGraff says he was banned from teaching a course on language and linguistics in decolonization and liberation in Haiti, Palestine and Israel in his department. He was accused of “chilling speech” and causing “disruptions” at MIT, he says, receiving punishments that include having his annual pay raise withheld for using MIT email to report on his situation. In November, MIT removed his status as Professor in Linguistics and reclassified him as “Faculty-at-Large,” he says.
(MIT told the Sampan it can not respond to questions about personnel matters per university policy in response to a request for comment.)
Sampan spoke at length with DeGraff about his conflict with MIT, his career and his views on linguistics and more. Following is an edited version of excerpts of that conversation that consisted of a lengthy video talk and email exchanges.
Sampan: Please discuss what is happening with you and MIT?
DeGraff: There’s a lot I can’t speak to directly, because of ongoing legal proceedings, but what I can say is that my work has always been about uncovering the truths that language reveals in our struggle for freedom. … Sometimes that truth challenges the status quo, and that can make people uncomfortable. My focus remains on education and advocacy—ensuring my students have the tools to analyze and question systems of power.
(But) basically, after proposing a course in December 2023 about language in decolonization struggles, I was told not to use terms like “colonial” in the context of Israel. I was attacked, as, I quote, being anti-Semitic.
Sampan: Let’s talk about how you moved from Haiti, got into linguistics, and landed at MIT.
DeGraff: I was born in Haiti and grew up surrounded by a rich tapestry of language and culture. As an undergraduate intern at Bell Labs, I became fascinated by how language shapes our understanding of the world and our identity and place in society. This passion led me to pursue linguistics. For the past 28 years at MIT, my main research focus has been the ways in which language and linguistics intersect with social justice, with Haiti and other Creole speaking communities as case studies.
Sampan: Could you talk about language in the context of colonialism and oppression, as well as a way to preserve customs? Can dominant nations, such as Israel or the U.S. or Europe use language as a tool for oppression and influence?
DeGraff: Absolutely. Language has always been a tool of power. When colonial powers imposed their languages on indigenous peoples, they erased entire ways of seeing the world.
… France manipulated Haiti …. There was linguistic oppression imposed on the nation. …. Israel has changed historical Palestinian streets and villages and towns as a tool of oppression. When Hawaii was colonized in the 19th century, the processes of domination and oppression by the U.S. included the banning of Hawaiian language and of Hawaiian books in schools. (These are just a few examples).
… But language can also be a tool of resistance. Revitalizing native languages is an act of reclaiming identity and heritage. For example, in Haiti, the use of Haitian Creole is deeply tied to our sense of self and history.
Sampan: How about the use of language as a way to express ideas unique to specific cultures?
DeGraff: Language is a mirror of culture. Take Haitian Creole, for instance — it’s rich with metaphors and double meanings that capture the essence of Haitian life. (We have)one saying (that) loosely translates to “Our ancestors speak to us through Haitian Creole,” which beautifully expresses our connection to history and spirituality through our national language. Every language has these unique elements that reflect its culture.
Sampan: How do you feel about artificial intelligence and its influence and role in language? What does this mean for the future of language and for thinking? Are we at risk of losing critical thinking skills if we use AI to write papers, courses, letters, and the like?
DeGraff: AI is a double-edged sword. On one hand, it can be a powerful tool for generating ideas and testing arguments. On the other, there’s a risk of over-reliance. If we let AI do all our thinking, we lose the critical engagement that comes from grappling with ideas ourselves. It’s up to educators to ensure that students use AI as a supplement, not a substitute, for deep thinking.
Sampan: What are your thoughts on free speech in America and concerns about the rights to free speech?
DeGraff: Freedom of speech and academic freedom are foundational to democracy. But we need to recognize the crucial difference between protecting speech vs. amplifying harmful narratives and the injustices they support. Language is powerful, and with that power comes responsibility. My concern is that, in the name of free speech or academic freedom, we sometimes allow rhetoric and actions that undermine the very freedoms we seek to protect. One spectacular case in point: MIT Linguistics has censored my seminar about language and linguistics for decolonization and liberation in Haiti, Palestine and Israel, but at the same time MIT appeals to “academic freedom” to condone research projects at MIT that serve Israel’s ongoing genocide of Palestinians, as recently documented in the Coalition of Palestine’s research primer titled, “MIT Science for Genocide.”
Sampan: What about the crackdown on protests we’ve seen, especially over the last year. Could that empower further crackdowns on demonstrations for gay rights, immigrants’ rights, political views ….?
DeGraff: I’m deeply concerned about the chilling effect of these crackdowns. Protests should be fully accepted as one way for people to voice their grievances and demand change. When institutions suppress these rights, it sends a dangerous message. It’s not just about one issue — it’s about the broader erosion of civil liberties.
Sampan: You’ve lived in Haiti and the U.S. Given your perspectives on both, are you concerned about our nation’s future?
DeGraff: Having lived in Haiti and the U.S., I’ve seen the struggles of people in both places. …. (But) today feels different in many ways—there’s more polarization, but also more awareness and activism. I’m hopeful, because I see young people stepping up, questioning systems, and demanding better. Change is slow, but it’s possible. Remember the 1960s and the 1970s, and the protests against Vietnam. Remember Noam Chomsky’s essay in 1967, already, “The Responsibility of Intellectuals.” Palestine is the new Vietnam.
