BY PAUL JUNOR

Lawrence Hill’s novel, “The Book of Negroes” has received many accolades since it was published in 2007. There is no doubt that the word “nigger” has become a lightning rod of controversy particularly when high school students are exposed to its usage. It is within that context that the recent decision was made by the London Catholic District School Board to prevent Grade 11 and 12 students reading the “The Book of Negroes.”

In an op-ed piece titled, “About That Word and About Those Books” penned by Lawrence Hill in the Saturday, December 7^th, 2024, Globe and Mail he explored the controversy. Hill mentioned that he became aware of the issue when Heather Hamilton, a veteran English teacher contacted him in November and told him that she was informed by the executive superintendent that she should no longer teach the novel because of the n-word. The reason given was that the “word ” harms students, and that she was no longer allowed to require students to read any book containing the “word.” Only literature that celebrates “Black joy” was allowed.

Lawrence draws upon the history of African-Canadian writers in the article. He mentioned that they explore a wide range of themes and issues based on their social -lived realities and personal experiences. He states they, “Explore: social and racial injustice, war, slavery, migration, love, resilience and emancipation. We draw upon the experiences and language that we and our ancestors have known throughout our 400- year history. Sometimes, our characters will face racism. When they do, it might not pass the test of authentic dialogue to write, Mr. Brown, would you ever so kindly move to the back of the bus before we commit capital punishment on your person?”

Hill is aware of the usage of the N-word in his book. He writes, “I ran the word ‘nigger’ through the “find” function and discovered that it appears 24 times in my novel. Well, 23 because I don’t count the time it sneaked inside the verb “sniggered.” I will not apologize 23 times. I won’t even apologize once.” For Hill, there is a purpose to his utilization of this offensive and derogatory term which is often associated with: hatred, bigotry and racial discrimination. He states further, “Subverting language-including terms that have been forced on us is foundational in Black literature. This too can be joyful. It can even be funny.”

Hill mentioned that there have been several teachers in addition to Ms. Hamilton who has reached out to him to express concerns about his book not being allowed. He notes, “This putative ban sometimes hiding behind the whispers that teachers may allow a student to read a book individually, but that they may not assign it to an entire class erases Black writers from school curriculums. It may be well intended, but it has the same effect as efforts in the United States and Canada to ban books that explore anti-Black racism. It denies our children access to a wide range of challenging (and thrilling!) literature, and it will exacerbate the widespread tendency to ignore Black history, Black culture, Black literature and Black people.”

Hill mentioned that he received a response from Superintendent of People and Culture and General Counsel of the LCDSB Susan Nickle after his queries. She states that the board “Does not, and will not, censor, or ban your book” and furthermore, his work “Will continue to be available as options for student engagement and learning within our libraries and classrooms across our district.” Superintendent Nickle states further, “Due to the triggering language and content present in the Book of Negroes, and several students who have expressed concerns, we are not able to make it required/mandatory reading for formal assessment. That being said, your book remains an important resource that students can continue to voluntarily select for classroom novel study. Our objective is to create an inclusive and supportive educational environment for all students.”

Hill mentioned that Ms. Hamilton told him that she has taught the novel to 900 students in her teaching career and there were never any concerns. Students are given the opportunity to opt out of reading the novel. She told Hill that she was told outrightly “That under no circumstances am I to teach a novel using the n-word.” Hill mentions that he doesn’t like using ‘the n-word,’ because ‘It is a silly euphemism.’ “We all know what we are talking about. The term ‘n-word’ evokes the very same history as ‘nigger.’ It means the same thing, but makes the speaker appear skittish and afraid.”

Hill concludes, “Students need books by Black authors. Unflinching books that employ authentic language. Educators need to offer those books, and to lean on their research and their training to do so. Banning books with the word “nigger” does not protect students. It only protects educators from doing one of their most difficult, but important jobs.”

In response to the backlash and media attention from the controversy the LCDSB issued a response titled, “Clarifying the Use of Resources in LDCSB Schools.” It states that it “Wishes to address recent discussions regarding our policies on book selections within our schools. Notwithstanding certain positions taken in the media, it is important to confirm that our school board does not and has never banned books, or other educational resources. Our commitment to providing a diverse and inclusive educational environment involves the careful vetting of literature and resources. This vetting process aims to identify language, or content that might be potentially triggering for students, whether through language, or content. Students in our schools remain able to select and study a wide range of literary works, including the Book of Negroes and other similar titles.”

BY SIMONE J. SMITH

“As someone who is part of this community, I feel this pain deeply. When one of our children is missing, it is not just a family tragedy—it is a collective loss that shakes us all. These boys are our future.” Shana McCalla

Six boys. Six empty chairs at dinner tables. Six families living in a nightmare. We are failing our children.

Right now, six families are searching for answers. Six mothers are wondering if their boys are safe, and six futures are hanging in the balance. Six of our boys— Michael (15), Kimani Langley (16), Ayden (15), Trayshawn (15), Malachi (15), and Alpachino Mignott (25) —are missing across Ontario. These are our sons, our brothers, our neighbours, and our friends. Their families are living a nightmare, desperately searching for answers and holding onto hope. Our entire community is affected, because when one of our children is missing, we all feel that pain.

Why have I not received an amber alert about this? There has never been any media attention involved to alert the public, nor any amber alerts issued to notify the public about these six missing Black young males missing in such close proximity!

The numbers tell a devastating story. According to the Canadian Centre for Child Protection, 30,000 children are reported missing in Canada each year. African-Caribbean children are often underrepresented in media coverage and public alerts, and this has led to a critical gap in urgency and resources. This systemic neglect has left our community feeling unheard and unseen.

I want to mention these young boys names again: Alpachino McNaught, a 25 year old last seen in Niagara, on the Lake, 15 year old, Michael, whose last name was not provided on the list of missing persons from the Durham Region, Ayden 15 years of age, has gone missing from the Durham Region, Treyshaun, 15 is missing from Toronto, and 15 year old Malachi, who was last seen in Toronto.

All but one of these young Black males are under the age of 18. The police from various regions in Ontario, have yet to create awareness to this very concerning pattern through the various media channels available in Canada.

I did some research online, and to my dismay, only found two petitions about what has been happening, but nothing from the mainstream media in Canada. Hmmmm!

“Bring Them Home: Our Black Boys Are Missing—We Need Immediate Action,” was created by Shana McCalla, and highlights the devastating impact on the families and the chilling reality of missing children. She questions how many children must disappear before society takes meaningful action, creating a sense of urgency and outrage. Shana demands a system that prioritizes the safety and well-being of all children.

I also found a petition titled, “Stop the Injustice Against our Black Community,” created by Nessa St Louis. In her petition, she speaks to the lack of protection that the African-Caribbean community receives in Ontario, “We are petitioning the Office of Independent Review Director to take action on this, and demand that the same efforts made to protect the members of other ethnic communities in Ontario, be made with the Black Community.

“Failure to create media awareness and increase police efforts of finding the whereabouts of the six young Black youths in Ontario is a reflection that the Canadian Charter of Rights and Freedom is not upheld when dealing with the Black community.”

Other than that, silence…

Nothing from CBC. Nothing from CP24. Nothing.

The Face of Neglect: How Race Impacts Media Response to Child Abductions

In an article titled, “New Voices, New Vision,” the author Ellie Cromling highlights the fact that: young, White, and attractive—missing persons of these three traits tends to be the deciding factor in whether their case is covered by news outlets, or thoroughly investigated by police.

While the disappearance of a White influencer may garner unprecedented amounts of media attention, the thousands of cases of missing Indigenous women remain ignored and in the dark. A missing White child may be immediately filed as missing and endangered, yet their Black counterpart will be labeled as a runaway.

She mentions Missing White Woman Syndrome, a term first used by bloggers and journalists that is now beginning to enter academia, encompasses the underrepresentation of minority missing persons in the media.

In a research study titled, “Missing White Woman Syndrome: An Empirical Analysis of Race and Gender Disparities in Online News Coverage of Missing Persons,” researchers found that many bloggers and commenters have argued that there are widespread and systematic race and gender disparities in the amount of media coverage dedicated to abduction or missing persons cases. They have termed the phenomenon “Missing White Woman Syndrome,” or alternatively “Missing White Girl Syndrome,” based on the belief that white women tend to disproportionately receive the most amount of news coverage.

Academics have joined the fray in theorizing and trying to understand why these perceived disparities exist. However, even with those theoretical contributions, surprisingly little work has been done to actually establish empirically that the disparity is real.

I also stumbled upon a research study titled “Racial and gender differences in missing children’s recovery chances,”  where the researchers bravely ask if the race and gender of missing children are associated with their daily recovery chances. To the best of our knowledge, this study was the first to ask and investigate this question.

In their theoretical analysis they proposed three mechanisms through which race and gender of missing children may impact their likelihood of recovery: The greater news coverage that White girls receive may aid search efforts, the resources available for search efforts involving Black children may be more limited, and law enforcement may exert greater effort in cases involving white boys. These mechanisms unequivocally imply lower daily chances for Black children to be found.

This phenomenon is not just happening in North America, it is also being found in other parts of the world. Missing People is the only charity in the UK which is dedicated to supporting those affected by missing persons. The charity provides specialist support to people who are at risk of missing, those who are missing, and the families and friends left behind.

New research, carried out by ListenUp and Missing People, aims to explore Black children and their families’ lived experiences of going missing, to try to better understand:

1. Why are Black children more likely to go missing than other children?
2. Why are Black children more likely to be missing for longer than other children?
3. What response are Black children and families receiving from professionals, and does this differ from the response other children and families receive?

The report includes quotes directly from interviews and focus groups, to ensure their direct views and experiences are centred in our understanding of these issues, and in recommendations for improving the response in future. Below are some of the key findings:

1. Reasons for missing: Exploitation and conflict, or problems at home are common drivers of missing incidents for all children, however, our research found that these risks may be particularly pronounced for Black children. A lack of a sense of belonging or identity was seen to increase vulnerability to going missing.
2. Lack of value and care: Black young people consistently reported feeling undervalued compared to their White peers. Poor media representation further exacerbates this issue, as Black missing children receive less attention and care.
3. Racism: Racial biases against Black children and their families impact risk assessments and safeguarding responses. Black children are often stereotyped, adultified and criminalized, hindering their access to necessary support.
4. Trust in Services: Many Black families lack trust in services, including the police. Firsthand experiences of racism and indifference contribute to this lack of confidence.

Echoes of the Missing: A Call to Action

The silence surrounding missing boys is deafening. While the nation rightly mourns missing daughters, the plight of our sons often fades into the background. This cannot stand. We as a community demand law enforcement prioritize these cases, treating them with the same urgency and resources dedicated to missing White girls.

Media outlets must amplify the voices of these missing children, ensuring their stories are not buried beneath a wave of indifference, and the public must demand action – utilize Amber Alerts, support local search efforts, and never stop advocating for the safe return of every missing boy. Their lives hang in the balance, and we cannot afford to wait.

The silence; it’s a silent epidemic, a stain on our society. How many more must vanish before we truly wake up? Before we demand action, before we ensure every child is valued, every life precious?

These boys deserve better. We all deserve better. This is not just about finding them; it’s about demanding a system that protects our most vulnerable. Time is running out. Every day that passes is a day these boys remain missing. We cannot stand by in silence while our children disappear without action.

BY SIMONE J. SMITH

Snow falls softly outside the window. Inside, you shiver in a thick sweater, nursing a steaming mug of tea. Your condo feels cold and dreary. Ugh, this winter is never going to end. I have all these vacation days piling up. I can’t just let them go to waste.

You open your laptop, browsing travel websites. Images of sunny beaches and turquoise waters flash across the screen. “What am I doing? I need to escape this cold, grey misery.” You click on an article about the Bahamas. A picture of a vibrant, colorful village catches your eye.

“The Bahamas? Now that sounds interesting.” You start researching the Exumas, intrigued by the People-to-People Programme. Through this unique cultural exchange programme, visitors are welcomed into the homes of trusted, friendly locals, creating friendships and paving the way to gain special insight into true Bahamian lifestyle.

There’s something even more special about joining what they call a Sip Sip – a relaxed, good-natured gossip session with neighbours. As you read through the website, you see where: colourful stories are shared, contagious laughter flows, and the warmth of Exuma takes centre stage.

Ahh! You smile, imagining yourself immersed in the local culture, sipping on a tropical drink, surrounded by friendly faces. This sounds perfect. A chance to truly connect with the people and experience the real Bahamas.

The People-to-People Programme is an immersive experience that allows travelers to directly connect with Bahamian locals. Guided by the belief that “locals know best,” the programme carefully pairs visitors with volunteer ambassadors who are eager to showcase their: culture, traditions, and favourite spots. Whether it’s: finding the best fish fry in town, exploring hidden beaches, or savouring authentic local dishes, the People-to-People Programme opens doors to the heart of the islands. Guests can enjoy a plethora of memorable moments, gaining one-of-a-kind access to the Bahamas’ warm hospitality.

It’s simple: it is said that if you want to understand a destination, get to know the people who call it home. Imagine how it would feel if when visiting a new place for the first time that the moment you step through their door, you’re welcomed like family, sharing not just a meal, but meaningful stories, traditions, and laughter.

One such family is the Rolle family in Little Exuma. With the People-to-People Programme, you can join them for a traditional Bahamian feast at any of their three family-run eateries. Here, you’ll experience the island through the tantalizing aromas and mouthwatering tastes that are freshly served for your delight.

Next, enter the humble abode of the local-born artist, Fletcher Tinker, famous for his masterful woodworking and artistry skills. Whether it’s a casual dinner with new friends, a stroll through the bustling streets of Exuma, or swimming in the clear blue waters with friendly pigs, you’ll find that every interaction through People-to-People offers a deeper, more heartfelt connection to The Bahamas. This isn’t just sightseeing, it’s an invitation to feel the island’s heartbeat.

Enough reading. How could you resist this invitation? To join the People-to-People Programme, simply complete the guest registration form online, where you’ll provide key details to customize your experience. This information helps tailor your experience and match you with a local ambassador who will enhance your stay by sharing their culture and lifestyle. Choose which island(s) you’ll visit and select your interests from a variety of options.

Whether it’s arts and crafts, music, sports, or outdoor adventures, you’ll be matched with a local ambassador who shares your passions and will offer an unmatched, personalized experience. Just fill in your contact information, trip itinerary, and any special requirements, and click! Sit back and prepare for an unforgettable cultural journey.

To learn more about The Bahamas’ People-to-People Programme, visit https://www.bahamas.com/plan-your-trip/people-to-people. Discover how you can connect with local ambassadors and explore The Bahamas through the eyes of the people who know it best.