Black History ToolKit Abu-Bakr Madden Al-Shabbaz

The Asiento de Negros (agreement of blacks') was a monopoly contract between the Spanish Crown and various merchants for the right to provide African slaves to colonies in the Spanish Americas. The Spanish Empire rarely engaged in the trans-Atlantic slave trade directly from Africa itself, choosing instead to contract out the importation to foreign merchants from nations more prominent in that part of the world; typically Portuguese and Genovese, but later the Dutch, French and British.

The Asiento did not concern French or British Caribbean but Spanish America. The 1479 Treaty of Alcáçovas divided the Atlantic Ocean and other parts of the globe into two zones of influence, Spanish and Portuguese. The Spanish acquired the west side washing South America and the West Indies, whilst the Portuguese obtained the east side washing the west coast of Africa - and also the Indian Ocean beyond. The Spanish relied on African slave labour to make their American colonial project possible, but now lacked any trading or territorial foothold in West Africa, the principal source of slave labour. Thus the Spanish were reliant on Portuguese slave traders for all their requirements.


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John Hawkins is considered to be the first English slave trader. He left England in 1562 on the first of three slaving voyages. In 1563 he sold slaves in St Domingo, his second voyage was in 1564 and his final, and disastrous voyage was in 1567. At this time British interests lay with African produce rather than with the slave trade and between 1553 and 1660 numerous charters were granted to British merchants to establish settlements on the West Coast of Africa to supply goods such as ivory, gold, pepper, dyewood and indigo. 

Portugal and Britain were the two most ‘successful’ slave-trading countries accounting for about 70% of all Africans transported to the Americas. Britain was the most dominant between 1640 and 1807 when the British slave trade was abolished. It is estimated that Britain transported 3.1 million Africans (of whom 2.7 million arrived) to the British colonies in the Caribbean, North and South America and to other countries.

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Seven out of 10 young black people in the UK have felt under pressure to change their hair in order to appear more professional in school or at work, according to a new survey. Research by YMCA among young people of black and mixed ethnicity found many felt they had to change to be accepted in society, prompting warnings that rigid school and workplace policies could result in “cultural erasure”. Asked about racism in education, more than nine out of 10 (95%) said they had witnessed racist language at school and almost half (49%) said they believed racism was the biggest barrier to academic attainment. In this episode Abu-Bakr discusses the impact that racism has on the psychology of black children in the UK education system. 



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The Sewell Report made the claim that there is “no evidence of institutional racism” and that, although the UK is not a “post-racial society”, it sets a good example for other white-majority countries when it comes to diversity.

The term “institutional racism” was Kwame Ture's coinage. It appeared first in “Black Power: The Politics of Liberation in America,” a book Tuare wrote with Charles Hamilton in 1967. A reader runs into the phrase right away, in the second paragraph of the very first chapter. The writers distinguish individual acts of racism—which can “be recorded by television cameras” or otherwise “observed in the process of commission”—from institutional racism: “less overt, far more subtle, less identifiable in terms of specific individuals committing the acts.” (The italics were Tuare’s and Hamilton’s.)

But institutional racism exists, “it permeates the society,” Tuare and Hamilton wrote. And its effects were certainly palpable—in the higher death rates of Black babies, for instance, or in how Black families couldn’t break free of their tenements. Like gravity, institutional racism couldn’t be seen, but it could be felt by the minorities who became its victims. 

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This episode exposes the pervasive nature of racism in society - it also gives advice on the steps needed to overcome them. For the uninitiated  race does not biologically exist, yet how we identify with race is so powerful, it influences our experiences and shapes our lives. In a society that privileges white people and whiteness, racist ideas are considered normal throughout our media, culture, social systems, and institutions. Historically, racist views justified the unfair treatment and oppression of people of colour. We can be led to believe that racism is only about individual mindsets and actions, yet racist policies also contribute to our polarisation. While individual choices are damaging, racist ideas in policy have a wide-spread impact by threatening the equity of our systems and the fairness of our institutions. 

To create an equal society, we must commit to making unbiased choices and being antiracist in all aspects of our lives. Being anti-racist is fighting against racism. 

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In this podcast Abu-Bakr reflects on the life of Malcolm X and his tireless effort to change the narrative from a civil rights to that of a human rights struggle.



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more material will also be posted on www.abubakrmadden.me


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