This local book, subtitled “Slavery and the Forgotten Histories of Black People in Newfoundland and Labrador,” made a great companion volume to The Black Tudors, the last book I reviewed. Co-authors Xaiver Michael Campbell and Heather Barrett are engaged in a similar, though less in-depth, project to Kaufmann’s, in that they take the scant records of Black people, enslaved or otherwise, in Newfoundland between from about 1600 to the late 1800s, and try to put these references in context of what we know about life and culture at the time. Like Kaufmann, Campbell and Barrett (and the historians they interviewed for the project) believe that these scant traces indicate the unrecorded presence of many more Black people than we usually imagine as part of Newfoundland history — and also that many, if not most, of these people were enslaved.
Campbell and Barrett are not professional historians, though they draw upon the work of historians, and this is much more than a work of popular history like The Black Tudors. It also has elements of memoir, with Barrett, as a white person born in Newfoundland, reflecting on the pervasive whiteness of Newfoundland history and culture, and the unseen presence of Black people within that history. Campbell, as a Black Jamaican who makes his home in Newfoundland today, reflects on these same connections from a different perspective, as well as on the persistent othering of being not just a “come from away,” but a come from away whose difference is evident in his skin colour, within our supposedly welcoming culture.
A thread woven throughout these more reflective, memoir-like chapters (which are interspersed among the more directly historical parts of the books) is the place of food in this history. Both authors write about salt fish, molasses, “screech,” all foods that link Newfoundland and Jamaica. But rather than the narrative I’ve known for years (“Isn’t it interesting we share all these foods in common with the Caribbean islands; Newfoundland sailors and fishermen travelled there and we traded with those islands!”) the authors encourage readers, especially Newfoundlanders of British descent like me, to probe deeper into the reasons why those connections exist, the more sinister links. Newfoundland and Jamaica don’t just happen to be two islands where people like to eat salt fish and have made it central to their food culture; Newfoundland fishermen made their living catching and processing salt fish, the cheapest kind of which (“Jamaica grade”) was sold to the Caribbean as an inexpensive source of protein to keep enslaved people fed just enough to continue working.
Black Harbour urges us not to avert our eyes from these and other connections between Newfoundland history and the history of the slave trade, the enslavement of Black people, whether directly here on this land or in other places where Newfoundlanders’ labour directly or indirectly supported that trade. As a writer of historical fiction, I picked up this book (much as I did The Black Tudors) because I was interested in whether Black settlers might have been part of the population here in the early 17th century. However, reading it challenged me as a white settler-descended Newfoundlander, to think about the pieces of our history we don’t tell, and what we learn when we confront those unspoken stories. This book is short and deceptively light, but it packs a lot into its few pages and I highly recommend it.









