Commentary Sexual Health

What Happens if Pride Parades Become Condom-Free?

Kenyon Farrow

The organizers of Houston's annual Pride parade, coming up this weekend, almost banned distributing condoms. And I have a lot of reasons to be skeptical about what a new “family-friendly” and “marriage-minded” LGBT community will mean for Pride.

This weekend is LGBT Pride in many cities, and many LGBT folks feel they have extra cause to celebrate: the Supreme Court decision calling the Defense of Marriage Act (DOMA) unconstitutional.

But I have a lot of reasons to have caution this weekend about what a new “family-friendly” and “marriage-minded” LGBT community will mean. How will Pride weekend change when married gays with children decide that the femmes in string bikinis in high-heels, or the leather daddies in chaps are just too much for the kids to see?

And what if they stop passing out condoms at Pride?

The Pride parade coming up this Sunday in Houston, Texas, almost happened without rubbers raining from parade floats.

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On June 19, local Houston news outlets reported that Pride Houston, the organization that organizes most Pride weekend events, announced to community organizations that they were going to ban condoms from being passed out during this year’s parade. As community members began to raise questions, Houston Pride reportedly sent an email clarifying that the decision was not theirs, but in fact was a result of “recent changes in city ordinances [that] have constituted a change in the 2013 celebration rules. They are as follows: Parade entries are not allowed to throw/distribute contraceptives from their entry (i.e., float, vehicle or walking individuals).”

Houston health department officials took issue with that characterization. “Why would the health department invest a great deal of resource and treasure in an event in which we could not fulfill our mission?” Kathy Barton, of Houston’s Health and Human Services Department told the local ABC affiliate.

Since getting bad press, Pride Houston released a vaguely worded statement about the issue, and announced that condoms could be passed out, but under certain conditions.

Pride Houston requires the distribution of contraceptives be tied to proper educational methods. Any organization wanting to distribute contraceptives during the parade or festival must include the contraceptive as part of a safer sex kit that includes educational messaging and or information about safer sex practices.

Some may celebrate this as a win, but this is disturbing for several reasons.

I support people getting proper sex education materials, but why would Pride Houston need to make that a requirement? Isn’t a condom by itself better than none? Is the “safer sex kit” a way to just try to hide the condoms, lube, and dental damns from public view more than it is about their interest in education? Initially they were willing to have a Pride parade with no condoms whatsoever. Even if it were true that the city of Houston has such a policy banning condoms from being passed out, why would the Pride organization accept it, and not advocate for change?

What’s interesting about the press release from Pride Houston is that it never mentions the words HIV or AIDS. In fact, the group only came close when it noted, “Pride recognizes that it plays a critical role in helping other organizations whose mission is to educate and help eliminate the spread of transmitted diseases through education and proper use of contraceptives.”

Speaking of the disease of which they dare not speak, HIV is still a major health issue for the LGBT community in Houston. According to Houston Health Department data, 60 percent of all new infections in 2011 were among men who have sex with men (MSM). While Black and Latino gay and bisexual men are disproportionately affected (42.6 percent and 36.8 percent, respectively), white men are not out of the woods as it relates to the epidemic. In Houston, white gay and bisexual men accounted for 18 percent of all HIV infections in 2011. While there is less specific data on the impact of HIV on the transgender community in Houston, one small study of HIV-positive trans people shows a high need for services, including access to prevention tools and messages.

When I was in my 20s and went to Pride parades more frequently, it was the only place that I could get condoms for free. Because they last for several years, one pride parade would last me all year—with plenty to give out to friends! I wonder if Pride Houston is too concerned with the appearance of propriety and living in era of “the new normal” than doing what’s responsible. We know Prides are sexually charged spaces—people are there to mix and mingle! And if you lose the opportunity to get people the access to safe sex materials, you might as well close up shop. There was a time when it didn’t matter if HIV was an official part of your mission statement—it was everybody’s responsibility to do what they could, and Pride was certainly a primary venue for reaching people who might not be reached any other time of the year. By comparison, Houston Splash, the Black LGBT Pride celebration that happened in early May, prominently features HIV testing and prevention messages on its website.

No one knows except the people at Pride Houston why the group attempted to ban the passing out of condoms. But one of my great fears is that this action by Pride Houston is one of the collateral consequences of the marriage equality movement. In the LGBT community’s effort to win acceptance by mainstream (and white Christian upper-class) audiences, the politics have also become whiter, more bourgeois, and definitely de-sexed. In fact, Neil Giuliano, CEO of the San Francisco AIDS Foundation, recently published an article arguing that marriage equality will help lower HIV rates, presuming that same-sex marriage reduces the stigma of being queer, which will make LGBT people less depressed and prone to behaviors that put them at risk, and they will seek services sooner.  But what happens when you live in a state like Texas that isn’t expanding Medicaid through the Affordable Care Act, which is going to only complicate access for communities at risk for HIV, or that have high rates of the disease? What happens when HIV-specific services aren’t there—when organizations assume that because marriage is on the horizon, we don’t need HIV prevention? And there’s some data suggesting that more than two-thirds of gay men who become HIV-positive in the United States contracted the virus from a primary partner.

It’s not just Pride Houston that is the problem here. According to a recent report from Funders Concerned About AIDS:

[A]mong U.S.-based funders, total disbursements for HIV/AIDS reached $491 million in 2011…a small increase in overall funding from 2010 to 2011 (3%). The majority of U.S.-based funders, however, decreased funding to HIV/AIDS, including several top 10 funders that funded other health areas. Total disbursements from all funders other than the Gates Foundation were 5% lower in 2011 than 2010.

Not only is funding shrinking for HIV/AIDS work, HIV/AIDS activists have begun to openly challenge the LGBT organizations that have siphoned resources (staff, programs, policy advocacy, and funding) from HIV/AIDS in favor of marriage equality.

The whole reason LGBT Pride exists is to commemorate the anniversary of the Stonewall riot in New York’s Greenwich Village on June 28, 1969. All of those people fought for the right to be free of police violence and surveillance of queer spaces—to be themselves without having to be acceptable to the straight world. They didn’t riot for three days to be able to get married, nor because they wanted a parade suitable for corporate sponsorship. Pride Houston, don’t spit on their legacy.

Queers of Houston who responded to this nonsense policy, thank you for not letting Pride Houston get away with it.

Commentary Race

Black Lives Matter Belongs in Canada, Despite What Responses to Its Pride Action Suggest

Katherine Cross

Privileging the voices of white LGBTQ Canadians who claim racism is not a part of Canada's history or present ignores the struggles of Canadians of color, including those who are LGBTQ.

As I walked the streets of Toronto last month, it occurred to me that Pride Week had become something of a national holiday there, where rainbow flags and the Maple Leaf banners flying in honor of Canada Day on July 1 were equally ubiquitous. For the first time in my many years visiting the city—the place where I myself came out—the juxtaposition of Pride and the anniversary of Confederation felt appropriate and natural.

For some, however, this crescendo of inclusive celebration was threatened by the Black Lives Matter Toronto (BLMTO) protest at the city’s Pride March, often nicknamed PrideTO. The group’s 30-minute, parade-stopping sit-in has since come in for predictable condemnation. The Globe and Mail’s Margaret Wente dubbed BLMTO “bullies,” sniffed that its tactics and concerns belonged to the United States, and asked why it didn’t care about Black-on-Black crime in Canada. The Toronto Sun’s Sue-Ann Levy, meanwhile, called BLMTO “Nobody Else Matters,” also saying it “bullied” Pride’s organizers and suggesting we all focus on the real object of exclusion within the LGBTQ community: gay members of the recently ousted Conservative Party.

There is a lot to learn from this Torontonian incident, particularly around managing polite liberal racism—an especially important civics lesson in light of the past month’s tragedies in the United States. Privileging the voices of white LGBTQ Canadians who claim racism is not a part of Canada’s history or present means ignoring the struggles of hundreds of thousands, many of whom are LGTBQ themselves.

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Pride has always been a thoroughly political affair. It is, thus, hardly an “inappropriate time and place” for such a protest. It began as, and remains, a public forum for the unapologetic airing of our political concerns as a community in all its diversity. We may have reached a new phase of acceptance—the presence of Prime Minister Trudeau at Pride was a beautiful milestone in both Canadian and LGBTQ history—but Pride as a civic holiday must not obscure the challenges that remain. It is not a coincidence that the majority of transgender people murdered worldwide by the hundreds every year are Black and Latina, and that many of them are sex workers. That is part of the reality that BLMTO was responding to—the fact that racism amplifies homophobia and transphobia. In so doing, it was not just speaking for Black people, as many falsely contended, but advocating for queer and trans people of many ethnicities.

Even so, one parade-goer told the Globe and Mail: “It’s not about them. It’s gay pride, not black pride.” The very fact that Black LGBTQ people are asked to “choose” validates BLMTO’s complaint about Pride’s anti-Blackness, suggesting a culture where Black people will be thinly tolerated so long as they do not actually talk about or organize around being Black.

Indeed, BLMTO’s much-criticized list of demands seems not to have been read, much less understood. While drawing attention to the Black Lives Matter collective, it also advocated for South Asian LGBTQ people and those in First Nations communities, whose sense of not-entirely-belonging at an increasingly apolitical PrideTO it shares.

In each paint-by-numbers editorial, there was lip service paid to the “concerns” BLMTO has about Canadian police forces and racial discrimination, but the inconvenience of a briefly immobilized parade generated more coverage. Throughout, there has been a sense that Black Lives Matter didn’t belong in Canada, that the nation is somehow immune to racist law enforcement and, in fact, racism in general.

Yet to listen to the accounts of Black Canadians, the reality is rather different.

Janaya Khan, one of the co-founders of BLMTO, recently spoke to Canadian national magazine MacLean’s about the activist’s views on structural racism in the country. As a native of Toronto, they were able to speak quite forthrightly about growing up with racism in the city—up to and including being “carded” (a Canadian version of stop-and-frisk, wherein officers have the right to demand ID from random citizens) at Pride itself. And last year in Toronto Life, journalist and writer Desmond Cole talked about his experiences being raised throughout Ontario. He told a story of a traffic stop, none too different from the sort that killed Philando Castile earlier this month, after a passenger in his father’s car, Sana, had tossed a tissue out the window onto the highway. The officer made the young man walk back onto the highway and pick it up.

Cole wrote, “After Sana returned, the officer let us go. We drove off, overcome with silence until my father finally exploded. ‘You realize everyone in this car is Black, right?’ he thundered at Sana. ‘Yes, Uncle,’ Sana whispered, his head down and shoulders slumped. That afternoon, my imposing father and cocky cousin had trembled in fear over a discarded Kleenex.”

This story, of narrowly escaping the wrath of a white officer on the side of a motorway, could have come from any state in the Union. While Canada has many things to be proud of, it cannot claim that scouring racism from within its borders is among them. Those of us who have lived and worked within the country have an obligation to believe people like Cole and Khan when they describe what life has been like for them—and to do something about it rather than wring our hands in denial.

We should hardly be surprised that the United States and Canada, with parallel histories of violent colonial usurpation of Native land, should be plagued by many of the same racist diseases. There are many that Canada has shared with its southern neighbor—Canada had a number of anti-Chinese exclusion laws in the 19th and early 20th centuries, and it too had Japanese internment camps during the Second World War—but other racisms are distinctly homegrown.

The Quebecois sovereignty movement, for instance, veered into anti-Semitic fascism in the 1930s and ’40s. In later years, despite tacking to the left, it retained something of a xenophobic character because of its implicit vision of an independent Quebec dominated by white francophones who could trace their ancestry back to France. In a blind fury after narrowly losing the 1995 referendum on Quebecois independence, Premier Jacques Parizeau, the then-leader of the independence movement, infamously blamed “money and ethnic votes” for the loss. More recently, the provincial sovereigntist party, the Parti Quebecois, tried to impose a “Values Charter” on the province aimed at criminalizing the wearing of hijab and niqab in certain public spaces and functions. Ask Black francophones if they feel welcome in the province and you’ll get mixed answers at best, often related to racist policing from Quebec’s forces.

Speaking of policing and the character of public safety institutions, matters remain stark.

A 2015 Toronto Star special investigation found hundreds of Greater Toronto Area officers internally disciplined for “serious misconduct”—including the physical abuse of homeless people and committing domestic violence—remained on the force. In 2012, the same outlet documented the excessive rate at which Black and brown Torontonians were stopped and “carded.” The data is staggering: The number of stops of Black men actually exceeded the number of young Black men who live in certain policing districts. And according to the Star, despite making up less than 10 percent of Toronto’s population, Black Torontonians comprised at least 35 percent of those individuals shot to death by police since 1990. Between 2000 and 2006, they made up two-thirds.

Meanwhile, LGBTQ and Native Ontario corrections officers have routinely complained of poisonous workplace environments; a recent survey found anti-Muslim attitudes prevail among a majority of Ontarians.

Especially poignant for me as a Latina who loves Canada is the case of former Vancouver firefighter Luis Gonzales. Gonzales, who is of Salvadoran descent, is now filing a human rights complaint against Vancouver Fire and Rescue Services for what he deemed a racist work environment that included anti-Black racism, like shining a fire engine floodlight on Black women in the street and joking about how one still couldn’t see them.

One could go on; the disparate nature of these abuses points to the intersectional character of prejudice in Canada, something that BLM Toronto was quite explicit about in its protest. While anti-Black racism is distinct, the coalition perspective envisaged by Black Lives Matter, which builds community with LGBTQ, Muslim, South Asian, and First Nations groups, reflects an understanding of Canadian racism that is quite intelligible to U.S. observers.

It is here that we should return again to Margaret Wente’s slyly nationalistic claim that BLMTO is a foreign import, insensitive to progressive Canadian reality. In this, as in so many other areas, we must dispense with the use of Canadian civic liberalism as a shield against criticism; the nation got this far because of sometimes intemperate, often loud protest. Protests against anti-LGBTQ police brutality in the 1980s and ’90s, for example, set the stage for a Toronto where the CN Tower would be lit up in rainbow colors. And any number of Native rights actions in Canada have forced the nation to recognize both its colonial history and the racism of the present; from Idle No More and the Oka Crisis to the 2014 VIA Rail blockade, that movement is alive and well. Indeed, the blockade was part of a long movement to make the government acknowledge that thousands of missing and murdered Indigenous women constituted a crisis.

If we must wrap ourselves in the Maple Leaf flag, then let us at least acknowledge that peaceful protest is a very Canadian thing indeed, instead of redoubling racist insults by insinuating that Black Lives Matter is somehow foreign or that institutional racism is confined to the United States. Canada has achieved little of worth by merely chanting “but we’re not as bad as the United States!” like a mantra.

Far from being a movement in search of a crisis, Black Lives Matter and its intersectional analysis is just as well-suited to Canada as it is to the United States. In the end, it is not, per the national anthem, God who keeps this land “glorious and free,” but its people.

Investigations LGBTQ

Brewing Hatred: Coors Beer Company Markets to Women, Latinos, LGBTQ Communities as Coors Family Attacks Their Rights

Zoe Greenberg & Brie Shea

As women, the LGBTQ community, and Latinos gain political and consumer power, Coors and its competitors have scrambled to target these groups. But the family behind the company continues to pump millions of dollars into powerful anti-choice, anti-immigrant organizations.

In a Coors beer ad released in 2011, two men dance suggestively behind the familiar script of the Coors Light logo. One of them, wearing a pink button-down shirt, holds his beer can aloft with one hand and his dancing partner’s thigh with the other. A small blue box near the bottom corner boasts that Coors was named by the Human Rights Campaign as one of the best places to work for LGBT Equality. In the center of the page, above the dancing men, Coors boldly proclaims: “Out Is Refreshing.”

Coors Light is the second most popular beer in the United States, bringing in more than $2.3 billion of the $101.5 billion beer market in 2014, according to the market research firm IRI. The Coors family is one of America’s oldest and largest beer dynasties, and the brewing companies that still bear their name—MillerCoors and Molson Coors—rake in billions each year. (Coors merged with Molson, a popular Canadian brewing company, in 2005, and the two companies created a joint venture called MillerCoors in 2008.) Molson Coors had $4.15 billion in net sales in 2014 alone.

To maintain that success, Coors has recently developed product lines and ad campaigns designed to cater to three key increasingly profitable markets—women, the LGBTQ community, and Latinos. As these groups gain political and consumer power, Coors and its competitors have scrambled to transform beer, once a blue-collar, bro-identified product, into a multicultural cash cow.

But a new Rewire investigation shows that although the Coors marketing messages and company policies have changed, the family behind the company continues to pump millions of dollars into powerful anti-choice, anti-immigrant groups, financing efforts that are directly hostile to the diverse customer base the Coors companies are trying to win over.

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Coors Foundational Giving 2009-2014

Conservative groups to which the Coors foundations have contributed at least $50,000 between 2009 and 2014.

Blue denotes anti-immigrant organizations

Red denotes anti-choice organizations

Green denotes anti-LGBT and anti-choice organizations

Orange denotes anti-immigrant and anti-choice organizations

* Individual contributions from Jeffrey Coors and John Coors, not family foundations

Organization Total

Independence Institute

$2,768,403

American Enterprise Institute

$900,000

Heritage Foundation

$800,000

Institute for Justice

$540,000

Pacific Legal Foundation

$510,000

The Becket Fund for Religious Liberty

$380,000

Cato Institute

$375,000

Donors Trust

$372,000

Philanthropy Roundtable

$360,000

Mountain States Legal Foundation

$355,000

Ethics and Public Policy Center

$335,000

Leadership Institute

$335,000

Federalist Society for Law & Public Policy Studies

$270,000

ALEC

$240,000

Institute for American Values

$200,000

Independent Women’s Forum

$190,000

State Policy Network

$185,000

Landmark Legal Foundation

$170,000

Reason Foundation

$150,000

Texas Public Policy Foundation

$150,000

Barry Goldwater Institute

$160,000

Property & Environment Research Center

$140,000

Intercollegiate Studies Institute

$130,000

Crisis Pregnancy Centers (CO)

$120,000

Southeastern Legal Foundation

$110,000

Americans for Prosperity Foundation

$100,000

James Madison Institute

$100,000

Media Research Center

$100,000

Competitive Enterprise Institute

$90,000

Young America’s Foundation

$90,000

American Studies Center

$80,000

Prometheus Institute

$80,000

Institute for Energy Research

$75,000

Heartland Institute

$70,000

Center for American Values

$65,000

National Center for Public Policy Research

$60,000

Cascade Policy Institute

$55,000

National Catholic Bioethics Center

$55,000

Commonwealth Foundation for Public Policy Alternatives

$50,000

Women Speak Out PAC (SBA List)

* $50,000

Center for Equal Opportunity

$50,000

Foundation for Government Accountability

$50,000

Independent Institute

$50,000

National Center for Policy Analysis

$50,000

The Coors family foundations have contributed at least $12.5 million to conservative organizations in the past six years alone, making the Coors one of the most formidable right-wing donor families on the national stage today.

Much of the family’s money is channeled through two private foundations: the Adolph Coors Foundation (founded in 1975) and the Castle Rock Foundation, which merged with the Adolph Coors Foundation in 2011. The foundations gave approximately $36.8 million total in grants in the past six years, meaning their conservative spending made up at least a third of their overall giving.

According to Kellie McElhaney, founding director of the Center for Responsible Business at the University of California, Berkeley’s Haas School of Business, the public messaging from the Coors companies is in clear conflict with the private giving of the Coors family members.

“If the company is truly investing in women and minorities, which is going to cost the company money as an investment strategy, and the [Adolph Coors] Foundation is investing in things that appear counter to supporting women and minorities, then that’s a conflict,” she told Rewire. “You can’t invest in women and minorities on the one hand, and do anything that appears to be divesting from women and minorities on the other hand.”

The Coors beer companies and the Coors family say there is no conflict—because they operate separately. The family foundation’s website reads, “The Adolph Coors Foundation is a family foundation and not connected in any way to the brewery.”

And a spokesperson for Molson Coors echoed that message in an email to Rewire.

“We respect the rights of the family members or their foundations to choose their own political affiliations and activities,” the spokesperson said. “However, their contributions are their own and are not connected to the activities of the company. The culture at Molson Coors is based on respect, integrity and diversity.”

Rewire did not receive a response to our questions from MillerCoors, the other major Coors brewery. The Adolph Coors Foundation declined to comment.

Despite this asserted independence, public records show that Coors family members—including those who control the family’s charitable foundations—retain substantial ownership and control of the for-profit companies that carry their name.

Marcel Kahan, a professor of corporate law at NYU Law School, reviewed the most recent Molson Coors proxy filing for Rewire. He estimated that Coors family members and their entities own about 27 million of the total shares outstanding, or approximately 15 to 20 percent of the total votes in the company.

“They clearly are the most powerful single shareholders here,” he told Rewire. “They have significant influence because they are the directors, and they are the largest shareholders.”

In addition to owning large chunks of the Coors companies, Coors family members are involved in both the company and the foundation at leadership levels.

While some family members work at the companies, and others serve on the foundation, Peter H. Coors and William Coors hold senior positions at both. Peter H. Coors is the chairman of the MillerCoors Board, the vice-chairman of the Molson Coors Board, and the president and chairman of the Adolph Coors Foundation, according to 2014 tax filings. (A spokesperson for Molson Coors told Rewire that although Peter H. Coors fills these roles on the Adolph Coors Foundation board, John Jackson, a Colorado native and former consultant, actually leads the foundation. Tax filings list Jackson as the executive director/secretary of the foundation.) William Coors sits on the board of the Adolph Coors Foundation and is a director emeritus of Molson Coors, a position through which he provides consulting and advisory services, according to a 2015 proxy filing.

Four other Coors family members are on the board of the Adolph Coors Foundation, including Jeffrey Coors, CEO of Graphic Packaging Company, a major supplier of packaging for Molson Coors and MillerCoors.

At least three Coors family members—Christi Coors-Ficeli, Peter J. Coors, and David Coors—are currently employed by the brewing companies. All three are the children of Peter H. Coors (the chairman of the Adolph Coors Foundation) and the siblings of Melissa Coors Osborn, another family foundation member.

These ties undermine the claims that the company and the family are unconnected, said McElhaney, of the Haas Business School.

“There’s no question that optically, the family is very inter-linked with the actual company itself, particularly because it’s a family-owned company,” she said.

A Model Corporate Citizen

Just as the nation’s political parties have been forced to reckon with America’s shifting demographics, the nation’s major beer companies now have to appeal to the same groups if they want to stay profitable.

We and our US joint venture with SABMiller—MillerCoors—have increased our marketing to both women and minorities in recent years because they represent key consumer groups that will help drive the future growth of the beer industry,” Molson Coors spokesperson Colin Wheeler said in an email.

The increasing buying power of Latinos, women, and the LGBTQ community offers potentially major windfalls for beer companies. With nearly 33 million people of legal drinking age, and an estimated $1.5 trillion in buying power in the United States, Latinos represent a market that has until recently been underserved by mainstream brewers. According to the U.S. Census Bureau, Latinos are a relatively young and growing population; by 2045, they will make up 25 percent of the population of legal drinkers in the country. The preferred adult beverage of the Latino population is beer, as noted in a recent report from the research firm Technomic.

In 2014, the U.S. LGBTQ community’s buying power was an estimated $884 billion and rising, according to Witeck Communications.

Women also have growing purchasing power, controlling $5 to $15 trillion in annual consumer spending in the United States, as reported by Nielsen. But as a group, they currently make up only one-fifth of the beer drinking population around the world.

In light of these numbers, Coors and its competitors have devoted themselves to a straightforward, and exceptionally profitable, goal: Get women, Latinos, and gay people to drink more beer.

The goal has spurred new marketing strategies by the major players in the beer industry. In 2008, one such competitor, Anheuser-Busch, introduced Budweiser Chelada, a version of the “michelada,” a popular Mexican drink that combines beer, tomato juice, lime, and spices. A press release promised, “The beers also pair well with traditional Latino dishes such as ceviche, chicken enchiladas and tamales.”

Coors Ad

The goal of selling more beer to Latinos has spurred new marketing strategies from major players in the industry. (McCann Copenhagen, Noche Latina, Bud Light)

Molson Coors also launched its own special beer lines targeting these new demographics.

In 2011, Molson Coors released a beer in the UK specifically for women, called Animée (French for “lively”). Based on almost three years of research about what women want, the beer was sparkling, pink, and advertised as “bloat resistant.”

Melissa Cole, a beer critic for the Guardian, wrote at the time: “Despite having some pretty pictures of hops on the bottle, if anyone can identify anything even approaching a normal beer flavour in any of these drinks I’ll eat my hat.” The brand was taken off the market 12 months after it was released.

Although that particular strategy failed, the company was undeterred from its fundamental goal of getting more women to drink Coors beer.

“Animée was only one part of our plan to attract more female drinkers to beer, and attracting female drinkers remains a priority to get the category back into growth,” a spokesperson told Marketing Week when the brand was pulled.

Coors’ attempts to win Latino consumers have met with more success. In 2014, MillerCoors released the Coors Light Summer Brew, a citrus-flavored beer specifically targeting Latino drinkers. Coors also started including bilingual packaging on Miller Lite and Coors Light brands and running Spanish-language beer ads.

The company’s efforts have gone well past marketing, to encompass a range of real-world corporate policies and efforts directed at these three key groups. 

Coors extended benefits to same-sex couples long before equal marriage was legal, and supports trans employees wishing to transition, both with medical care and paid time off. MillerCoors is a corporate partner of the National Gay and Lesbian Chamber of Commerce, sponsors Pride parades around the country, and was the first national sponsor of the Matthew Shepard Foundation, according to its website. Earlier this year MillerCoors chairman Peter H. Coors backed out of an event hosted by an anti-gay organization.

In recognition of the company’s work, the Human Rights Campaign has awarded MillerCoors a “100” rating in their Corporate Equality Index ten years in a row. EDGE Media, a network of LGBTQ publications, called Coors a “model corporate citizen.”

The Coors companies have donated thousands of dollars to Latino community groups, including the Coors Hispanic Employment Network, a nonprofit based in Golden, Colorado that works to “support Hispanics in career development and employment opportunities.” Another program, called “Coors Lite Líderes,” provides grants, networking events, and online resources “to help up-and-coming Latino leaders to go further.” Each year the organization awards a $25,000 grant to a leader and his or her project, which must benefit the Latino community.

The Coors companies have introduced gender-inclusive workplace policies, as well.

In 2009, Molson Coors launched the Violet Initiative, a task force led by senior women in the company to increase the number of women ready to move into leadership positions and to make Molson Coors a desirable place for top-level women in the industry.

According to an annual report, the company introduced “flexible work arrangements” in 2010 to encourage work-life balance. MillerCoors has its own program to cultivate female leaders, including an annual Women’s Development and Networking Summit for women across the beer industry.

In a video, MillerCoors lays out its gender-related goals for the next five years. In 2014, 28 percent of managers were women, it explains; by 2020, the company hopes to have 34 percent of managers be women.

“This is a got-to-do if we’re going to be successful as a corporation now,” Scott Whitley, the president of the company, says in the video. “I think with the strong pipeline of talent we have among our female employees, we have a great opportunity. We’ve got to make sure we’re removing the obstacles and the challenges that might get in the way of people realizing their aspirations.”

“Learn to Speak English”

At the same time as the Coors companies are prioritizing outreach to women and Latinos, the Coors family is funding some of the most influential anti-choice, anti-immigrant organizations in the country.

The family’s support for right-wing causes is longstanding.

In 1973, Joseph Coors helped establish the Heritage Foundation, one of the nation’s most famous right-wing think tanks, which has taken credit for many of George W. Bush’s policies. Around the same time, the Coors family helped establish and fund the Free Congress Foundation, a conservative think tank that used anti-gay organizing to build political power for the Christian right.

And the family’s politics were squarely reflected in company policies.

Throughout the ’70s and ’80s, a broad coalition of unions, members of the gay and lesbian community, and immigrant rights activists boycotted the company because of its low wages and discriminatory hiring. Consumers, activists, and the press summarized these practices in a single menacing symbol: the Coors polygraph test.

“Prior to my employment, I was required to submit to a polygraph (lie detector) test,” David Sickler, an organizer of a 1977 brewers strike, said in a sworn affidavit. “Have you had sex with one or more persons?” Sickler recalled being asked. “What kind of sex?”

“I felt degraded, humiliated, and angry at this unwarranted invasion of my privacy,” Sickler said.

Other employees remembered similar questions. “What is your sex preference?” one recalled. “Have you ever done anything with your wife that could be considered immoral?” “Did you have relations with your wife last night?”

Many of the questions danced around one fundamental concern: “Are you a homosexual?”

The polygraph tests, which were used to screen job applicants in a company that had more than 10,000 workers by the time the practice stopped, were deployed to intimidate non-white applicants as well.

In a sworn affidavit from 1977, Frank Abeyta spoke about the multiple polygraph tests he was forced to take as a prospective employee because, he suspected, the company could not believe he had no criminal record as a Chicano man.

“I feel that this whole month of harassment was unnecessary and I was subjected to it because I am a Chicano and they were trying to discourage me from seeking employment with their Company,” he said.

The polygraph tests helped fuel the boycotts. While they raged, the Coors family foundations continued to support religious-right groups like the Institute for American Values, an organization dedicated to the values of heterosexual marriage, thrift, and anti-gambling; the Moral Majority, Jerry Falwell’s conservative Christian organization; and Intercessors for America, a Christian fundamentalist group that focuses on prayer and fasting to end abortion and the “gay agenda,” among other things.

The AFL-CIO boycott ended in the late 1980s, after the company agreed to remove some obstacles to union organizing, but the family’s conservative spending continued, along with generalized pushback from other groups. Throughout the 2000s, the Castle Rock Foundation continued to support political positions that were increasingly opposed to the companies’ public relations messages and internal policies.

According to Allyson Brantley, a PhD student at Yale writing her dissertation on the Coors boycott, the first significant public break between the political stance of the company and the family came in 2004, when Peter H. Coors, then 58, ran for Colorado Senate. As a candidate, Coors opposed abortion without exception, defined marriage as a union between a man and a woman, and supported Bush’s war in Iraq.

Brantley says that the senate run represents a turning point, because for the first time, the company sought to distance itself publicly from members of the Coors family.

“The company was very explicit about how they were unconnected from Peter Coors and his senate run,” Brantley told Rewire. “Although, the family was always involved in the money of the company and also the operations of it. It was hard to know where one ended and one began.”

Another turning point came in 2009, when the Adolph Coors Foundation appears to have shed any reticence caused by the controversies of prior decades, and began once again to aggressively fund national conservative organizations, according to Rewire’s analysis of tax filings and other public documents.

Since then, the family has become one of the major funders behind some of the right’s marquee battles in the culture wars, including the fight against the Affordable Care Act’s birth control benefit.

Between 2009 and 2014, the Coors family foundations contributed $380,000 to the Becket Fund for Religious Liberty, the nonprofit law firm that masterminded many of the challenges to the Affordable Care Act. That represents around 2 percent of the overall giving to the Becket Fund—one of the nation’s largest right-wing nonprofit groups—during that time, according to Rewire‘s research.

The Becket Fund’s most famous client is Hobby Lobby, the arts and crafts supplies store that brought its objections to insurance coverage for contraception to the U.S. Supreme Court last year, and won. The Becket Fund has also represented other religiously affiliated nonprofits, such as Wheaton College, in an effort to eliminate insurance coverage for birth control for employees of religious institutions.

The Coors family, though, did not have just one horse in the anti-birth control race. Between 2009 and 2014, the family foundations also contributed $335,000 to the Ethics and Public Policy Center, a neoconservative group dedicated to “applying the Judeo-Christian moral tradition to critical issues of public policy.” The center filed an amicus brief in the Hobby Lobby case as well, arguing that for-profit corporations can exercise religious freedom, and therefore deny their employees access to birth control.

Molson Coors told Rewire that although the company’s health-care benefits vary by country, most employees have health care that provides birth control benefits and covers abortion.

The Coors family has also contributed thousands to right-wing women’s groups that seek, among other things, to eliminate legal abortion. In 2014, Jeffrey Coors and John Coors each gave $25,000 to Women Speak Out PAC, the super PAC arm of the anti-choice Susan B. Anthony List. The group’s stated goal is to “reduce and ultimately end abortion.”

Between 2009 and 2014, the family foundations also gave $190,000 to the Independent Women’s Forum, which the New York Times editorial board described as “a right-wing public policy group that provides pseudofeminist support for extreme positions that are in fact dangerous to women.” The IWF sent a spokesperson to testify against gun control laws in the aftermath of the shooting at Newtown, Connecticut’s Sandy Hook Elementary School, claiming “guns make women safer”; opposed the Violence Against Women Act, arguing that it has been a source of “waste, fraud, and abuse of taxpayer resources”; and defended Rush Limbaugh when he called a college student a “prostitute” and a “slut” for her support of the birth control benefit.

In addition to funding anti-choice political groups, between 2009 and 2014, the Adolph Coors Foundation contributed nearly $120,000 to crisis pregnancy centers (CPCs), many located in the Coors’ home state of Colorado. CPCs are anti-choice facilities that try to persuade women not to get abortions, often by claiming that abortion causes breast cancer or sterility (it doesn’t). CPCs tend to use deceptive advertising to trick women into thinking they may be able to get an abortion if they make an appointment.

And, as much as Coors marketing spokespeople tout the benefits of bilingual advertising and scholarships for Hispanic students, the Coors family has a very different idea about how to spend the profits reaped from such careful multicultural advertising.

Between 2010 and 2011, the Castle Rock Foundation contributed $50,000 to the Center for Equal Opportunity, a small conservative think tank fiercely opposed to bilingual education. In testimony before the House Judiciary committee, the president of the Center for Equal Opportunity said that to achieve assimilation, there are “ten basic principles” to which all Americans must subscribe. They included “learn to speak English”; “don’t have children out of wedlock”; “don’t demand anything because of your race, ethnicity, or sex”; and “don’t hold historical grudges.”

From 2009 to 2014, the Coors family foundations also contributed $800,000 to the Heritage Foundation, the conservative think tank founded by Joseph Coors, which in recent years has become increasingly hostile to immigration. In 2013, a Heritage senior policy analyst named Dr. Jason Richwine wrote a study that argued against amnesty for undocumented immigrants. Dr. Richwine was subsequently fired when reporters discovered that he had written a dissertation arguing that Hispanic immigrants had I.Q.s that were “substantially lower than that of the white native population,” something he said should be taken into account when drafting immigration policy.

Between 2011 and 2014, the Coors family foundations contributed $60,000 to the National Center for Public Policy Research, another conservative think tank devoted to a white vision of America. In 2012, the group announced the creation of a “Voter Identification Task Force,” to push forward voter ID laws, which disproportionately affect Black and Latino voters. And between 2009 and 2014, the Coors gave $510,000 to the Pacific Legal Foundation, which has fought against bilingual education and state tuition rates for undocumented students in California.

“California taxpayers should not be forced to subsidize the post-secondary education of adult illegal aliens,” the Pacific Legal Foundation wrote in an amicus brief.

The individual family members also have a long track record of contributing to anti-choice politicians, according to federal election commission records. Between 2008 and 2015, they gave at least $57,000 to Mike Coffman, a Colorado congressman who opposes abortion including in cases of rape or incest, and between 2005 and 2015, they gave $50,700 to Scott Tipton, another anti-choice Colorado congressman.

Though the family hasn’t publicly stated which Republican they’ll be supporting in the election season, Peter H. Coors gave $5,000 to the Right to Rise PAC, connected to Jeb Bush, in February. Last month, Bush told the Southern Baptist Convention in Nashville, “I’m not sure we need half a billion dollars for women’s health issues.”

To be sure, not all of the family’s spending has a political bent: Between 2009 and 2014, the Coors foundations gave approximately $19 million to various community organizations, schools, and nonprofits.

But when it comes to supporting groups that undercut the inclusive stance of the Coors companies, the Coors family seems to maintain a position that was most clearly articulated by Peter H. Coors in 2004, when he was asked about Coors’ pro-LGBTQ practices.

That’s “just good business, separate from politics,” he said.

Sharona Coutts contributed to this report. Follow her on twitter: @sharonacoutts

CORRECTION: Due to a copy-editing error, a version of this piece incorrectly noted the location of Newtown. The piece has been updated to correct this.