#Why I Don’t Love Heritage

As an alumnus of Heritage College & Seminary, I am writing this open letter to the President and Board of Directors regarding my concerns about racism at Heritage.

I graduated from Heritage College & Seminary in the spring of 2019, and ever since then, I have thought about writing about my experiences there. I have deep concerns about the culture and type of leaders Heritage is producing. I have put it off for a while so that I could have some distance from it all and be able to view it from a more objective perspective. With the murder of George Floyd this Spring, came a lot of memories of my time at Heritage while many other black men and women were killed by police. I decided that I couldn’t stay silent about the culture at Heritage and still fight for justice and equality. I have decided to write this, not as a smear piece against Heritage, or to single anyone out, but through a desire for Heritage to repent, seek systemic change, and better uphold the justice that the Bible calls us to. I have met with multiple leaders privately about these concerns while I attended the school, and they were largely brushed off or minimized. I know since the murder of George Floyd, many students and alumni have contacted Heritage with similar concerns regarding the culture there. I am choosing to write this publicly because I believe Heritage should show radical transparency and accountability to the students and alumni, and be an example to other faith organizations grappling with internal racism. To sum up my concerns:

I believe that Heritage College & Seminary fosters a culture that is passively, and at times, actively promoting racism and white supremacy.

I first started noticing this issue in my first year Ethics class. There was an online prompt asking us to watch a video about Colin Kaepernick kneeling in protest of police brutality. The comments that came out of the video surprised me. There were people who were very offended about him ‘disrespecting the American flag and veterans.’ They barely touched on the police brutality aspect, and when myself or others mentioned that, they dismissed it and argued against any possibility of the existence of systemic racism. Throughout the semester, I interacted with two men who were particularly against Kaepernick’s protests. When I posted articles about white privilege or systemic racism, they often commented with dismissive or outwardly racist arguments. They frequently argued that “blacks” get arrested or stopped by cops more because they commit more crimes due to their “culture.” While these were two specific men that I heard explicit racism from, I began to notice more subtle forms of racism around campus.

Going into the second semester, I noticed that the same few non-white students were always included in promotional photoshoots. While the student body is almost completely white, you would get a very different impression if you were to look at the promotional material for Heritage. I began having and hearing conversations in class with students completely oblivious to the concept of systemic racism. Many students referenced Ben Shapiro as a source for arguments on a variety of topics. This man, among other issues, has repeatedly published racist videos and tweets, including a tweet that he still has up that says “Arabs like to bomb crap and live in open sewage.” If I ever pointed out these things, the majority of students would easily dismiss them. When seeking to write papers on the issue of race, I found the library completely lacking resources on these subjects. Furthermore, the library rarely had books by BIPOC (Black, Indigenous, or people of colour) at all. I then began to notice that our textbook list and syllabi resources were more often than not composed exclusively of white men. There were more subtle things too; the nativity scene featuring entirely white figurines, ‘Missions Fest’ being one of the few times any non-white guest preachers or speakers were given a platform, and how the entire class would turn towards the one black student in the room when a professor asked for their “perspective” if race or culture ever came up. I began seeing an institution almost entirely focused on a whitewashed version of Christianity.

Then came my “History of Christianity” class in second year. The professor or syllabi hardly mentioned any BIPOC theologians, and when they did mention Augustine or Athanasius, absolutely nothing was said about their race. We continued on to learn about White, American Christianity, learning about the ‘amazing works’ of the likes of Jonathan Edwards, but never once mentioning the fact that he owned slaves. In fact, slavery was rarely mentioned at all, and there was hardly any mention of how the Black (or Asian) church developed. I realized once again, I was getting an education only on white Christianity and that ideologies of racism and white supremacy were being willfully ignored. This allowed these harmful thought patterns to exist, and even flourish, unchecked within people that were going out into the world to become preachers, pastors, and leaders. In 2018, I set up a meeting with the President of Heritage. Not only did I want to stop the racism within Heritage, I wanted to stop it from being exported to churches around the world through the people that graduate from Heritage.

My meeting with Rick Reed, the President of Heritage, was disappointing. I remember later that night, crying at home when I reflected on how any problem I brought up was minimized and any suggestions for actionable steps were brushed off. One of the first things out of his mouth was about how much worse racism was in the US. When I brought up the conversations from class surrounding Kaepernick, he simply mentioned how Canadians don’t even need to be that worked up about the American flag and veterans. Again, no concern for the racist views held by Heritage students was expressed. I also suggested that there be a policy in place that required teachers to create syllabi that were racially diverse. Reed responded by saying that he was sure teachers had that in mind when creating syllabi and that a specific policy wasn’t necessary. I left feeling no better about Heritage or the racism that was inside its walls. I felt that if I couldn’t even help the President see some issues, there was no hope of changing anything. I decided it would be best to try to speak up in class when I could, but mostly to just finish my degree and get out of there as fast as I could. Looking back, I wish I had entered that meeting more prepared, that I had a better list of specific actions Heritage could take to be anti-racist. But I was still learning myself, and I, perhaps foolishly, thought that after pointing out the problem, Heritage would leap at the chance to right the wrongs and pursue biblical justice.

At the end of my second year, I wrote a paper on how the church had historically reacted to issues of racial disunity and human rights. I focused largely on the White church in my research. Throughout the paper, I went through how many denominations initially condemned slavery but then moderated their stance to allow slaveholders to be part of their congregations. I brought up Jonathan Edwards and his ownership of slaves, as well as the rich history of Christianity in Africa and the Black Christian community of America. I moved on to talk about the Civil Rights Era and King’s critique of the white moderate as well as how many white churches sat on the sideline during the fight for human rights. Finally, I turned to the current situation, a rising movement for racial justice that the white church was once again, ignoring. I addressed the issue of racism in Canada, citing a UN report by the Working Group of Experts on People of African Descent. They stated that they were “deeply concerned by the racism that lies at the core of many institutions.”

The response I received surprised me; rather than largely critiquing any of my structure or writing, the professor had many issues with the ideas and sources that I had used. He defended Jonathan Edwards saying, “There can be vast differences of slave experiences.” As if it were okay for Edwards to participate in and uphold a system that kidnapped, raped, and tortured humans. Edwards purchased a 14-year-old girl. It should not be hard to see that one has to have a twisted view of the gospel to do that. Regarding the UN Working Group citation, he said, “This is way overstated as one would expect from the UN.” He gave no explanation for this statement other than his own experiences as a white man who lived in the ’60s. This critique further minimized the issue of racism in Canada and it was an extremely anti-intellectual statement that should not be held by a professor at an academic institution. This professor’s comments were dismissive and disrespectful to the experts with years of experience that assembled the 20-page report outlining their findings after an intensive study of Canada. His final comments were:

“I lived in the 60s and the freedom that blacks have now is night and day to that time. It doesn’t mean that there isn’t racism, but the church needs to be addressing all sin not just one issue. And this issue is extremely complex, and demands for more sober thought than what we get on TV, the internet or Facebook or Twitter. I encourage you to read more broadly on the subject.”

I found these comments extremely disappointing, especially coming from a professor at an academic institution. Not only did he blatantly minimize the issue of racism, but he also discredited multiple reliable sources that I cited in the paper. Not once did I use social media as a source. I also was upset at the suggestion to “read more broadly on the subject.” While I was not, and am still not, an expert on the subject of racism, I have read quite extensively on the subject. This reading was done even before my research paper and went even deeper while I was writing this paper. Since writing this paper, I have continued to read even more about racism and inequality. One book I dearly wished had been released before I wrote my paper is The Color of Compromise by historian Jemar Tisby. It is now a New York Times Bestseller and is written on exactly the same topic as my paper’s subject. I am still thankful for the book, as it showed me that my paper was accurate in highlighting the problem of racism within the white, evangelical church. It combatted the comments from this professor who not only disagreed with me, but did not provide any sources to explore, while also repeating racist slaveholder theological arguments and rhetoric.

I began to realize that the racism I was seeing at Heritage was not just coming from the students, but there were people in leadership that also held these same views. Initially, my concern was that students with racist views would not be challenged by teachers and that the problems I saw were being allowed to flourish by this passivity. However, it became clear to me that racism and white supremacy were also being actively promoted by leadership.

This was reinforced during a session of my “Ministry of Discipleship” class at the beginning of my third and final year. The professor began talking about how we need to be very careful not to judge people of the past by our present-day ethical standards. This seemed to be in response to the statue of Sir John A. Macdonald that was removed in Victoria, BC a couple of months prior. I challenged our professor on this stance because I believed that as Christians, we hold to a biblical moral ethic that is above culture and our culture should not be an excuse for our sin. I mentioned that there are people in the past that have done horrible things such as slavery and genocide, and that we should rightfully judge them for denying the image of God within all humans which goes against scripture. The professor argued that many of those people didn’t know that it was wrong because the whole culture acted the same. This view is also ahistorical, as there were many people opposed to slavery as I had written in my paper the previous year. This professor’s view erased the many people who cried out for justice during slavery, Indigenous genocide, and many other horrible atrocities. This idea, that no one knew slavery was wrong, is also a common defense by people seeking to excuse racism and white supremacy. I was seeing more and more how professors were repeating ideas and rhetoric that promoted racist thinking in the students.

In the second semester of my last year, I was excited to take “Intercultural Communications.” I was hoping that this class would be a breath of fresh air and that I would be surrounded by students that were seeking to humbly understand other cultures. I am thankful that a large part of that class was what I had hoped for. But still, there were moments of explicit racism. One large incident in particular occurred when the professor asked if anyone knew the Chinese word for ‘6,’ one student responded by making fake, mocking ‘Chinese’ noises. I was shocked. I still think back and wished I had the courage to speak up during that moment. This was a blatant racist response that no one should be defending. I do believe others in the class felt the same as I did, and I also believe that the professor should have said something. As the person in power and with the superior educational background, he should have immediately recognized the response for what it was and corrected it. By now, I should have already known; there was no space at Heritage that did not feel the effects of racism and white supremacy.

To finish the final assignment for that class, I decided to write a paper on the difficulty of communicating the idea of systemic racism to white evangelicals. Based on my research and reading, it seemed that this was a major hurdle in addressing white supremacy within the white church. One day, a classmate asked me what I was writing my paper on. After I answered, a friend of his asked what I meant by systemic racism. When I explained, he said that he did not believe that it existed. I began to ask questions about how Indigenous people were overrepresented in Canada’s prison system and how many of them do not have clean drinking water. I was hoping to see him connect the dots and see that these problems could not arise out of any individual action or cultural deficit. However, he responded asking me “Have you been to a reserve? Have you seen how they don’t take care of their houses?” I then decided to ask him point-blank, “Do you think there are a disproportionate amount of Indigenous people in prison because they are inherently more criminal?” His answer was a simple “Yes.” At that moment, I felt sick. I knew this man from a few of my classes. I knew he was in seminary and working in a church. Yet I had just heard him spout extremely overt white supremacist rhetoric. The same ideas that fueled slavery, the holocaust, and the KKK, had just come out of this man’s mouth who was supposed to shepherd and care for other Christians. I simply told him that those ideas were white supremacist ideas and left. I did not have the emotional capacity at that moment to try to convince him any more. That memory is one of my last memories of attending Heritage as a student and I do believe it is the logical result of the culture at Heritage.

I share all of these stories for several reasons. One is that I hope it will show that there is a pattern of racism at Heritage. While they are a collection of individual events, I believe one can see what connects them all to form a culture of racism and white supremacy. I also share these stories knowing that they are certainly not the most racist events to have occurred on campus. I share them knowing that although it is tough for me to bring up these memories, it is nothing compared to the trauma incurred upon some non-white students. I had the privilege of never having to doubt whether a professor or student viewed me as human. I never had to worry about someone thinking I was inherently more criminal than them. I share these stories in hopes that other non-white students will not have to go through the trauma of recounting their experiences of racism to prove their humanity. I share these experiences with the hope that Heritage will no longer turn a blind eye to their sin, or try to cover it up with superficial change. I hope that they can take tangible steps to turn away from the sin of racism and turn towards reconciliation and restitution.

Because of that, I have compiled a set of actions that Heritage should take to address racism and white supremacy in both the short, and long, term. While I am no expert, and I do believe Heritage should contact and pay BIPOC (Black, Indigenous, and people of color) on this subject, I hope that these steps could begin the process of reconciliation without having to wait for consultations that can often delay or end efforts for immediate action. Below, I will outline my suggestions and give reasoning for them. These suggestions are not my own creative ideas, they are common recommendations from many experts who help institutions address racism within their organizations.

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Recommendations:

Full statement of repentance: While I appreciate the statement put out by Heritage on June 4th, after the death of Georgy Floyd, there were several issues with it. Primarily, it presented a commitment to do better without fully acknowledging the sin of racism present at Heritage. I believe as a Christian institution, Heritage should fully apologize, repent, and ask for forgiveness for the harm they have caused. This statement needs to be public, as the racist ideas that were held by staff and previous students were spread out into churches, congregants, and the community. The Christian faith has a rich history of recognizing the severity of sin, especially when it affects so many people. Heritage needs to fully recognize that it has at times failed in its goal to “educate and equip spiritual leaders who understand the implications of the gospel and embrace the racial diversity God intended for the body of Christ (Ephesians 3:6) and the absolute equality and value of all.” Along with this statement, Heritage should commit to regular updates on progress and actions taken. This should be not only for students, but also donors, alumni, and the public. There needs to be a commitment to accountability to create real and lasting change at Heritage.

Anti-racism training: I believe it is necessary to bring in an expert to provide formal anti-racism training. This is not the same as anti-bias training. Anti-racism training seeks to not only correct individual bias, but also look at institutional changes that need to be made. I recognize that this sort of commitment does not come quick or cheap. I still believe it is essential for Heritage to move forward in a different direction. I also believe there can be immediate informal training that all staff should participate in. At the end of this post, I have provided a list of resources that could be a good start. I believe this should be a continuous process. Just as many professors keep up to date with advances in their field, Heritage should be continually studying anti-racist resources.

Diversity requirement for course content: I have already suggested that there be a policy in place that requires instructors to create syllabi that are racially diverse. Good intentions are enough to ensure this. There must be an official policy that syllabi are racially diverse and course content includes racially diverse topics. For example; Church History could include sections on the Black church in America or Psychology courses could include sections on racial trauma and racial counselling. All current courses should be re-evaluated to see if they fit this new policy. This policy should include requirements for gender diversity as well. Heritage should consider introducing specific courses that would be geared towards students working in BIPOC communities. These courses would provide deeper insight into different communities and how people can enter into them without causing more harm. This step is essential to combat the white-washed Christianity that is being taught at Heritage.

Create scholarships and bursaries for racialized students: This is a chance for Heritage to show that they are financially committed to racial diversity. Heritage should understand the ways in which racialized people are more likely to encounter financial barriers to education, and seek the account for that. They should create a fund to provide equitable opportunities for all students rather than perpetuating the systemic racism that disadvantages racialized people in our society.

NOTE: Heritage has notified me that they recently raised funds for “ministry students from minority backgrounds.” At this time, there is no information available on the website.

Full review of policies: Heritage must examine their conduct policies to see whether they are enforcing a Biblical way of life or a specific cultural way of life. I am glad to see progress in the student handbook that changes the policies on hairstyles and hats in chapel. I believe all handbooks and policies should be reviewed, including those for hiring practices. This work can begin immediately but it would also be helpful to include this work in the anti-racism training that a third party conducts for Heritage.

Board of Directors diversification: Heritage should have a board that accurately represents the diversity of the Christian faith. Heritage lists 12 people on their Board of Directors page. There is only one racialized person serving on that board and she is listed as an ex-officio board member, meaning she is part of the board because she has been separately chosen to be Chair of the Alumni Committee. So those specifically chosen to serve on the Board of Directors are exclusively white. (This is based on external research as Heritage does not provide photos on their site.) There are also only 3 women on the board, including the Chair of the Alumni Committee. It is unacceptable for Heritage to have a governing body that does not properly represent our local community or the Church. Heritage needs to either add more board members or dissolve the current board and create a new one. Heritage should recognize that it cannot move forward in racial reconciliation while awarding leadership and authority to almost exclusively white males. Southern Ontario is one of the most diverse regions in Canada, so it should not be difficult to find “distinguished Christian leaders” that are not white men.

NOTE: Heritage notified me that they have “added ethnic diversity to our Board and staff.” There is no information on the website that reflects this update.

UPDATE November 29, 2020: I was made aware that the Heritage website has now been updated with the new list of their Board of Directors. The new board still only contains one racialized person, no Black people, and now has only 2 women. Again, this is based on my external research as Heritage does not provide photos of their board. My recommendation still stands as Heritage clearly has not added diversity to their board despite their previous statement to me.

Fulfil the calls of the Truth and Reconciliation Commission: The TRC completed their report in 2015 and released their findings documenting the cultural genocide carried out on Indigenous people by the state and various church denominations. Along with their findings, they released 94 “calls to action.” I have included a few below that specifically apply to Heritage. In addition to implementing these calls to action, Heritage should push to have churches and denominations that they partner with implement them as well. There is a very long history of anti-Indigenous racism within the church. As an influential Christian institution, Heritage should be leading in the push towards reconciliation.

48. We call upon the church parties to the Settlement Agreement, and all other faith groups and interfaith social justice groups in Canada who have not already done so, to formally adopt and comply with the principles, norms, and standards of the United Nations Declaration on the Rights of Indigenous Peoples as a framework for reconciliation. This would include, but not be limited to, the following commitments:

i. Ensuring that their institutions, policies, programs, and practices comply with the United Nations Declaration on the Rights of Indigenous Peoples.

ii. Respecting Indigenous peoples’ right to self determination in spiritual matters, including the right to practise, develop, and teach their own spiritual and religious traditions, customs, and ceremonies, consistent with Article 12:1 of the United Nations Declaration on the Rights of Indigenous Peoples.

iii. Engaging in ongoing public dialogue and actions to support the United Nations Declaration on the Rights of Indigenous Peoples.

iv. Issuing a statement no later than March 31, 2016, from all religious denominations and faith groups, as to how they will implement the United Nations Declaration on the Rights of Indigenous Peoples.

49. We call upon all religious denominations and faith groups who have not already done so to repudiate concepts used to justify European sovereignty over Indigenous lands and peoples, such as the Doctrine of Discovery and terra nullius.

60. We call upon leaders of the church parties to the Settlement Agreement and all other faiths, in collaboration with Indigenous spiritual leaders, Survivors, schools of theology, seminaries, and other religious training centres, to develop and teach curriculum for all student clergy, and all clergy and staff who work in Aboriginal communities, on the need to respect Indigenous spirituality in its own right, the history and legacy of residential schools and the roles of the church parties in that system, the history and legacy of religious conflict in Aboriginal families and communities, and the responsibility that churches have to mitigate such conflicts and prevent spiritual violence.

Library resources: Heritage’s library reflects the whiteness of the education that it provides. There needs to be money spent on resources from BIPOC authors. The library needs to reflect racially diverse voices in all subjects as well as acquire more books that deal specifically with race. The list at the bottom of this post would serve as a small start for the latter category. There should also be an ongoing examination of the current material in the library to ensure that there are no books promoting racist or white-supremacist ideas. Special focus should be on the missions section, as racist colonial ideas are often more explicit there. These books do not necessarily need to be removed but a warning should be added to them so students are aware of the erroneous ideas that exist in them.

Racial Trauma Counselling: Heritage should partner with a counsellor that has experience in racial trauma work and provide this service to their racialized students, staff, and alumni. I add alumni to this list as Heritage’s repentance for the harm they have caused should also include restitution for individuals harmed in the past. Heritage must recognize that racialized students and staff often have to deal with racism on a regular basis above and beyond the other pressures of life. By providing care for this, Heritage can start to become a place where racialized students can flourish, knowing that their specific needs will be cared for.

Alumni education: As mentioned earlier, there have been many students who have finished their time at Heritage and gone on to lead in faith settings while still holding their racist views. I understand that Heritage does not have the ability to mandate education and training for alumni, but they should still recommend and provide complimentary resources. Heritage should provide access to some form of anti-racist training for their alumni. This will hopefully reduce some of the damaging, spiritual harm that is caused by the racist ideas that were passively or actively permitted to spread at Heritage. I believe that in order for Heritage to move forward towards racial reconciliation, they must make efforts to correct the wrongs of their past as best they can.

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I want to finish my thoughts by thanking the few staff that were supportive and helpful as I navigated my own education on justice. Interactions with you were sometimes the only thing that prevented my wife and me from quitting and leaving. I hope that God will continue to give you strength as you work at Heritage.

As it stands today, I cannot recommend any person attend Heritage College & Seminary. I would actually discourage anyone, especially BIPOC folks, from attending Heritage due to the harm it may cause. So far, I have not seen any concerted effort to address the systemic racism in or around Heritage. I hope that my words here accurately convey the severity of this issue, and how critical it is for Heritage to take decisive, concrete, and systematic action against racism.

I also hope that this post is helpful to any individual on their journey of fighting for justice. It is a long journey that never really ends. I hope that you feel the presence of the God who championed the marginalized beside you as you journey.

Finally, to the BIPOC folks reading this who know me. I am sorry for my silence in so many situations. I am sorry for my complacency. And I am sorry for the pain that you have experienced from racism. God and the Bible unequivocally declare that Black Lives Matter and I hope to see the day in which the entire family of the Christian faith can declare that as well.

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Resources

The resources listed below should serve as a starting point in Heritage’s work to dive deeper. The top few are resources that I have already used and I will include a brief description of the subject matter. I will include a short list of other resources that I have not yet gotten to personally, but that could still be useful. This is not an exhaustive list and it would be good to explore other reading lists and resources recommended by others (specifically BIPOC) working in the realm of racial justice.

The Color of Compromise by Jemar Tisby

This book is also accompanied by a video teaching series available on RightNow Media. This book documents how the white church has historically responded to issues of racism. It also provides some action steps at the end. While it is written with a focus on the American church, it still applies to our Canadian context as there is a large amount of cultural exchange between the two countries. This video series would be a good start for staff education as it helps correct some of the ahistorical ideas that we are often taught about church history. Jemar Tisby also has a new book coming out in January 2021 that presents a Christian based framework of how to deal with racial injustice. I will include it in the final reading list.

Divided by Faith by Michael Emerson & Christian Smith

This book provides a sociological examination of the factors that influence the evangelical church’s view of race and racism. It is helpful for understanding the barriers white evangelicalism faces in understanding and dealing with systemic racism. This will give you a better idea of how to properly challenge the underlying ideas that cause many white evangelicals to deny the existence of systemic racism.

I’m Still Here by Austin Channing Brown

This autobiographical book demonstrates how white Christian institutions often cause harm and trauma to racialized people. While reading it, I recognized many situations that Brown experienced that I had seen happen at Heritage. It provides a lot of insight into how Heritage can work to become an institution that is welcoming and safe for racialized people.

Roadmap to Reconciliation 2.0 by Brenda Salter McNeil

In this book, Rev. Dr Brenda Salter McNeil has created a framework for institutions to work towards racial reconciliation. This would be a good resource for staff and/or leadership to work together on with the discussion guide to plan a path moving forward. Brenda Salter McNeil also has a new book that uses the book of Esther as a guide for pursuing racial justice. It will be linked below.

Policing Black Lives by Robyn Maynard

In this book, Robyn Maynard gives a comprehensive account of systemic racism in Canada. It provides historical and contemporary accounts of issues faced by Black Canadians. It is a good overview to deny the myth that racism is only an issue in the United States.

Native by Kaitlin Curtice

In this book, Kaitlin Curtice examines how her Indigenous identity challenges and informs her Christian faith. It is a helpful intro to the anti-Indigenous attitudes that are within our churches and country.

Final Report of the Truth and Reconciliation Commission of Canada

Final Report of the National Inquiry into Missing and Murdered Indigenous Women and Girls

These two reports contain the calls to action I mentioned above and provide research and accounting of the systemic racism faced by Indigenous people in Canada.

Kyle J. Howard

Kyle J. Howard is a racial trauma counsellor. His website provides good articles and insight into the effects of racial trauma in the church and also racial justice in general.

13TH by Ava DuVernay

This documentary recounts how the 13th Amendment in the United States led to the mass incarceration of Black bodies. It demonstrates how systemic racism often morphs and changes to adapt to the culture.

The Hate You Give by Angie Thomas

This book has also been made into a feature film. It is a story about a young girl who witnesses the police murder her best friend. It examines the events surrounding an incident that is all too common in the United States and Canada.

Kairos Canada

This organization is a group of Christians fighting for justice in Canada. They provide great resources and events on a variety of subjects. They have a really good section on Indigenous rights and justice.

Christian Peacemaker Teams

This group fights for rights and freedoms for oppressed people around the world. They currently have a project working on Indigenous rights in Canada.

Reading List

How to Fight Racism by Jemar Tisby

Becoming Brave by Brenda Salter McNeil

Woke Church by Eric Mason

The Skin We’re In by Desmond Cole

How to Be an Antiracist by Ibram X. Kendi

Seven Fallen Feathers by Tanya Talaga