The Truth Behind the American Revolution: Gerald Horne

The successful 1776 revolt against British rule in North America has been hailed almost universally as a great step forward for humanity.  But the Africans then living in the colonies overwhelmingly sided with the British.  In this trailblazing book, Gerald Horne shows that in the prelude to 1776, the abolition of slavery seemed all but inevitable in London, delighting Africans as much as it outraged slaveholders, and sparking the colonial revolt. 

Prior to 1776, anti-slavery sentiments were deepening throughout Britain and in the Caribbean, rebellious Africans were in revolt.  For European colonists in America, the major threat to their security was a foreign invasion combined with an insurrection of the enslaved.   It was a real and threatening possibility that London would impose abolition throughout the colonies—a possibility the founding fathers feared would bring slave rebellions to their shores.  To forestall it, they went to war. 

The so-called Revolutionary War, Horne writes, was in part a counter-revolution, a conservative movement that the founding fathers fought in order to preserve their right to enslave others.  The Counter-Revolution of 1776 brings us to a radical new understanding of the traditional heroic creation myth of the United States

Juan (Jan) Rodriguez

http://www.backtoclassics.com/gallery/diegorodriguezdesilvayvelazquez/juandepareja/

Juan Rodriguez^[1][2][3] (Dutch: Jan Rodrigues, Portuguese: João Rodrigues) was the first documented non-Native American to live onManhattan Island.^[4] As such, he is considered the first non-native resident of what would eventually become New York City, predating theDutch settlers. As he was born in Santo Domingo (now in the Dominican Republic) to a Portuguese sailor and an African woman, he is also considered the first immigrant, the first person of African heritage, the first person of European heritage, the first merchant, the first Latino, and the first Dominican to settle in Manhattan.^[5]

He was born in the Captaincy General of Santo Domingo (now the Dominican Republic) to an African woman and a Portuguese sailor,^[5] in an era in which a tenth of the Dominican population was born in Portugal,^[6] at that time in dynastic union with the Spanish Crown (see Iberian Union).

Raised in a culturally diverse environment in the Spanish settlement of Santo Domingo, Rodrigues was known for his linguistic talents and was hired by the Dutch captain Thijs Volckenz Mossel of the Jonge Tobias to serve as the translator on a trading voyage to the Native American island of Mannahatta. Arriving in 1613, Rodrigues soon came to learn the Algonquian language of the Lenape people and married into the local community. When Mossel's ship returned to the Netherlands, Rodrigues stayed behind with his native American family and set up his own trading post with goods given to him by Mossel, consisting of eighty hatchets, some knives, a musket and a sword.^[7]

He spent the winter without the support of anchored ship, at a Dutch fur trading post on Lower Manhattan that had been set up by Hendrick Christiaensen in 1613. This small settlement, and others, along the North River were part of a private enterprise. It was not until 1621 that the Dutch Republic firmly established its claim to New Netherland and offered apatent for a trade monopoly in the region. In 1624, a group of settlers established a small colony on Governors Island. Together with a contingent of colonizers coming from the Netherlands that same year, the traders established in the tiny settlement of New Amsterdam, only 11 years old.

In October 2012, the New York City Council enacted legislation to name Broadway from 159th Street to 218th Street in Manhattan after Juan Rodríguez.^[10] The neighborhoods ofWashington Heights and Inwood in Upper Manhattan have a substantial Dominican community. The first street sign was put up in a celebration with a small ceremony at 167th Street and Broadway on May 15, 2013.

Black Fight to Liberate New Orleans: War of 1812

From: Black Saga: The African American Exprience

On January 8, two battalions of five hundred free Black fought with Andrew Jackson to liberate New Orleans from the British n the last battle of the War of 1812. Identified as the "Free Men of Color," this was the largest single force of Black men ever assembled to fight for the United States up to that time. 

The use of Black troops was the idea of the Louisiana Governor William C. C. Clairborne. 

Jackson accepted the battalion of Free Men of Color plus a battalion of soldiers from Santo Domingo because of the shortage  of effective troops. They held their line on the Chalmette Plains and then counter attacked. It was the worse defeat suffered by the British Army in years. The British lost more than twenty-six hundred soldiers, whereas American forces only lost twenty-one men. Jackson wrote later the he believed that the British commander, Sir Edward Pakenham, was killed by a shot fired by a Black man. Black actually fought on bothe sides of the battle, the First and Second West Indian Infantry regiments fought with the British. Hopes of freedom were dashed when the Treaty of Ghent (which ended the war) was negotiated.

Ironically, Black soldiers who had fought with Jackson were not permitted to march in the annual parades that celebrated the victory. 

Black Studies: Maulana Karenga, Dr. Tukufu Zuberi, Dr. Molefi K. Asante

Maulana Karenga Relevance of Black Studies

AFRICAN AMRICAN STUDIES & THE HUMAN FUTURE - Asante - Zuberi

This is a discussion among Dr. Molefi K. Asante of Temple University and Dr. Tukufu Zuberi of the University of Pennsylvania at the 2nd Annual W.E.B. DuBois Symposium on April 5, 2103 at Temple University. The title of the discussion: WITHER AFRICAN AMERICAN STUDIES IN THE 21st CENTURY ? The moderator was Ewuare X. Osayande.

FULL WIKIPEDIA ARTICLE

African-American Studies is an interdisciplinary academic field devoted to the study of the history, culture, and politics of Black Americans. Taken broadly, the field studies not only the cultures of people of African descent in the United States, but the cultures of the entire African diaspora but it has been defined in different ways. The field includes scholars of African-American literature, history, politics, religion and religious studies,sociology, and many other disciplines within the humanities and social sciences.^[1]

Intensive academic efforts to reconstruct African-American history began in the late 19th century (W. E. B. Du Bois, The Suppression of the African Slave Trade to the United States of America, 1896). Among the pioneers in the first half of the 20th century were Carter G. Woodson,^[2] Herbert Aptheker, Melville Herskovits, and Lorenzo Dow Turner.^[3][4]

Programs and departments of African-American studies were first created in the 1960s and 1970s as a result of inter-ethnic student and faculty activism at many universities, sparked by a five-month strike for black studies at San Francisco State. In February 1968, San Francisco State hired sociologist Nathan Hare to coordinate the first black studies program and write a proposal for the first Department of Black Studies; the department was created in September 1968 and gained official status at the end of the five-months strike in the spring of 1969. The creation of programs and departments in Black studies was a common demand of protests and sit-ins by minority students and their allies, who felt that their cultures and interests were underserved by the traditional academic structures.

Black studies is a systematic way of studying black people in the world – such as their history, culture, sociology, and religion. It is a study of the black experience and the effect of society on them and their effect within society. This study can serve to eradicate many racial stereotypes. Black Studies implements: history, family structure, social and economic pressures, stereotypes, and gender relationships.

Post traumatic Slavery Disorder Dr Joy de Gruy Leary

Chains in Our DNA

Educator and author Joy DeGruy, Ph.D.,  is the woman who, 25 years ago, coined the PTSS term to help explain the consequences of multigenerational oppression from centuries of chattel slavery and institutionalized racism, and to identify the resulting adaptive survival behaviors. She turned her study into the groundbreaking book Post Traumatic Slave Syndrome: America’s Legacy of Enduring Injury and Healing, published in 2005. Researchers have long investigated how historical trauma is passed down through the generations, and findings suggest actual memories are transmitted through the DNA for Jews, Native Americans and other groups, DeGruy indicates. That same concept can be applied to the impact of slavery on African-Americans. 

 

PTSS differs from post-traumatic stress disorder (PTSD), which results from a single trauma experienced directly or indirectly. “When we look at American chattel slavery, we are not talking about a single trauma; we’re talking about multiple traumas over lifetimes and over generations,” says DeGruy. “Living in Black skin is a whole other level of stress.”

Read more at EBONY http://www.ebony.com/wellness-empowerment/do-you-have-post-traumatic-slave-syndrome#ixzz486GwmuwB 
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Terrorism in Africa and around the World

2015 World Terrorism

"Acknowledging that Africans, and indeed Russians too face bigger risks than we do also wouldn't fit in with the dominant neoconservative narrative of a "clash of civilizations" between radical Islamists, and "the civilized West," with the latter of course including Israel, the state at the front of the battle. We in the West must be seen as the prime targets of the terrorists, even though we've been backing the same people in Syria and turned a blind eye when they murdered civilians there. It's our values and our way of life which is threatened and [supposedly] no one else's" 

FULL ARTICLE: Terrorism in Africa: A Bigger threat than Europe but Much Less Coverage

BLACK SAILORS IN WAR OF 1812

LINK TO FULL PBS STORY AND VIDEO

Black Sailors and Soldiers in the War of 1812 

"In 1813 Charles Ball, an escaped slave and self-declared “free man of color,” had a choice.  He could row out to the British fleet moored in the Chesapeake Bay and offer his services to the King, or he could volunteer for the fledgling American navy and defend his country.  Ball, whose dramatic bid for freedom is chronicled in The Life of Charles Ball, A Black Man, chose the latter and he was not alone.

Black Sailors during the War
When Ball enlisted, African Americans made up at least fifteen percent of U.S. naval corps.  Although official U.S. policy at the start of the war forbade the recruitment of black sailors, a chronic shortage of manpower compelled the navy to accept any able-bodied man.  These black sailors had a reputation for fierceness in battle.  When Captain Oliver Hazard Perry complained about having blacks on his ship, Commodore Isaac Chauncey replied, “I have nearly fifty blacks on this boat and many of them are among the best of my men.”  Perry soon had the chance to test Chauncey’s recommendation.  At the Battle of Lake Erie, where Perry’s fleet thwarted the British, his black sailors performed so well that he wrote to the Secretary of the Navy, praising their courage.

Life at sea was, by necessity,  an egalitarian existence.  Living in small quarters, away from shore for months at a time, the men developed a camaraderie and mutual respect based on performance, not skin color.  Black sailors made their mark on both official vessels and on the privateers, non-military ships sanctioned by the U.S. government to harass British merchant vessels. On some privateers more than half of the crew was black. These fast and heavily-armed raiders were frequently successful at seizing merchant ships, but just as frequently at being captured by the British.  The sailors on board, including the African Americans, were often sent to the infamous Dartmoor Prison, where the racial divisions they had left behind once again prevailed."

LARGEST AMERICAN SLAVE REBELLION

 

Listen to audio recording of Slave Rebellion in Louisiana

From Wikipedia: 

"A group of conspirators met on January 6, 1811. It was a period when work had relaxed on the plantations after the fierce weeks of the sugar harvest and processing. As planter James Brown testified weeks later, "the black Quamana [Kwamena, meaning "born on Saturday"], owned by Mr. Brown, and the mulatto Harry, owned by Messrs. Kenner & Henderson, were at the home of Manuel Andry on the night of Saturday–Sunday of the current month in order to deliberate with the mulatto Charles Deslondes, chief of the brigands." Slaves had spread word of the planned uprising among the slaves at plantations up and down the German Coast.

The revolt began on January 8 at the André plantation. After striking and badly wounding Manuel André, the slaves killed his son Gilbert. "An attempt was made to assassinate me by the stroke of an axe," Manuel André wrote. "My poor son has been ferociously murdered by a horde of brigands who from my plantation to that of Mr. Fortier have committed every kind of mischief and excesses, which can be expected from a gang of atrocious bandittis of that nature."

The rebellion gained momentum quickly. The 15 or so slaves at the André plantation, approximately 30 miles upriver from New Orleans, joined another eight slaves from the next-door plantation of the widows of Jacques and George Deslondes. This was the home plantation of Charles Deslondes, a field laborer later described by one of the captured slaves as the "principal chief of the brigands." Small groups of slaves joined from every plantation which the rebels passed. Witnesses remarked on their organized march. Although they carried mostly pikes, hoes and axes but few firearms, they marched to drums while some carried flags. From 10–25% of any given plantation's slave population joined with them.

At the plantation of James Brown, Kook, one of the most active participants and key figures in the story of the uprising, joined the insurrection. At the next plantation down, Kook attacked and killed François Trépagnier with an axe. He was the second and last planter killed in the rebellion. After the band of slaves passed the LaBranche plantation, they stopped at the home of the local doctor. Finding the doctor gone, Kook set his house on fire.

Some planters testified at the trials in parish courts, run according to French rules and without appeal, that they were warned by their slaves of the uprising. Others regularly stayed in New Orleans, where many had townhouses, and trusted their plantations to be run by overseers. Planters quickly crossed the Mississippi River to escape the insurrection and raise a militia.

As the slave party moved downriver, they passed larger plantations, from which many slaves joined them. Numerous slaves joined the insurrection from the Meuillion plantation, the largest and wealthiest plantation on the German Coast. The rebels laid waste to Meuillion's house. They tried to set it on fire, but a slave named Bazile fought the fire and saved the house.

After nightfall the slaves reached Cannes-Brulées, about 15 miles northwest of New Orleans. The men had traveled between 14 and 22 miles, a march that probably took them seven to ten hours. By some accounts, they numbered "some 200 slaves", although other accounts estimated up to 500.  As typical of revolts of most classes, free or slave, the insurgent slaves were mostly young men between the ages of 20 and 30. They represented primarily lower-skilled occupations on the sugar plantations, where slaves labored in difficult conditions."

AFRICA: A STORY OF GROWTH

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FULL ARTICLE

Africa represents what we like to call "frontier" markets. To provide some perspective, you can think about global markets in three distinct segments. "Developed" markets like the U.S. and Europe sit at the top—they have strong regulation, a lot of liquidity, and broad, diversified industries. "Emerging" markets like China and India are a level down from there in terms of development. And "frontier" markets, like most of Africa and the Middle East, are areas where people haven't really invested before—they're nascent markets that have been very illiquid. Historically, you haven't been able to get much exposure to them, but now they are becoming investable thanks to greater integrity in the general business environment, a number of infrastructural improvements, and greater stability overall thanks to social, economical and political reforms. And because these markets are starting from such a low base, they're growing very quickly.

TIME FOR BLACKS TO STEP UP!

With a Obama being re-elected and the Pope stepping down, it's time for Black folks to reassert their leadership in the world. What we are witnessing is a sea change of mammoth proportions. The African diaspora has to be ready. Egypt ruled the world for thousands years. I think this is the dawning of an African renaissance. More to follow!

BLACK BOXER FIGHTS WORLD CHAMPION IN 1810

http://boxrec.com/media/index.php/Tom_Cribb_vs._Tom_Molineaux_(1st_meeting)

FROM SPARTACUS EDUCATIONAL 

Tom Molineaux was born a slave in Virginia in 1784. Trained by his father, Zachary Molineaux, he boxed with other slaves in order to entertain plantation owners. His owner won $100,000 by betting on Molineaux and as a result was granted his freedom and a payment of $500.

CLICK HERE to get books about African-American boxing history

Molineaux moved to New York but after discovering he could make more money fighting in England he decided to get a job as a deckhand on a boat sailing for Liverpool. In his first fight in England took place against Tom Blake on 21st August, 1810. Molineaux won by knocking out Blake in the 8th round.

In December, 1810, Molineaux fought Tom Cribb at Copthorne, near East Grinstead, for the heavyweight championship of England. After 19 rounds Molineaux had Cribb in trouble on the ropes. Cribb's supporters now entered the ring and during the scrimmage Molineaux had one of his fingers broken. Molineaux continued to fight and in the 28th round appeared to knock out Cribb.

CLICK HERE to get books about African-American boxing history

 However, his seconds complained that Molineaux had been hiding lead bullets in his fists. While this accusation was being disproved, Cribb recovered and was able to continue. Molineaux still remained favourite to win but unluckily he slipped and hit his head on one of the ring posts. He fought on but by the 39th round he was unable to defend himself and Cribb was declared the winner.

READ THE FULL ARTICLE HERE

TRUTHS BEHIND AFRICAN POVERTY

The Misperceptions About African Poverty from 

From FONDAD: Forum of Debt and Development 

FULL ARTICLE 

The era of structural adjustment, which can be dated approximately to the last two decades of the twentieth century, was a failure for African economic development. Africa was the only major developing country region with negative per capita growth during 1980 to 2000; its health conditions are by far the worst on the planet; its soaring population is exacerbating ecological stresses; and despite the policy-based development lending of structural adjustment, it remains mired in poverty and debt. 

What went wrong?

In the extreme interpretation of the Washington Consensus by its proponents, as well as by its critics, its unambiguous promise is that if a developing country were to implement conservative macroeconomic policies while expanding the role of the private market at the expense of the state, then it would achieve sustained high growth rates on its own. By extension, if a developing country is failing to grow, the problem must be either macroeconomic mismanagement or a hindering of the private market expansion in the country, usually attributed to corruption or more broadly “bad governance”.   

A BETTER EXPLANATION

A better explanation of Africa’s poverty trap would move beyond the limitations of the Washington Consensus to recognise that before privatisation and market liberalisation can unleash private sector-led economic growth in Africa, a massive amount of public investment in health, education, and infrastructure is required, which African countries cannot afford. Africa’s poverty trap is the outcome of a complex web of many interactive factors, including structural conditions and socio-political history:

• Very high transport costs and small markets; 
• Low-productivity agriculture;  
• Very high disease burden;  
• A legacy of adverse geopolitics;  
• Very slow diffusion of technology from abroad.

FULL ARTICLE 

CLICK HERE TO BUY BOOKS ABOUT AFRICAN DEBT

Featured Book: Confessions of an Economic Hit Man

Youtube Video: Apologies of an Economic Hit Man

From: Wikipedia Article: Neocolonialism

The political-science term neo-colonialism became popular usage in reference to the continued European control — economic, cultural, etc. — of African countries that had been decolonized in the aftermath of the Second World War (1939–45). Kwame Nkrumah, president of Ghana (1960–66), coined the term neo-colonialism in the book Neo-Colonialism, the Last Stage of Imperialism (1965)^[5][6] As a political scientist, Nkrumah theoretically developed and extended, to the post–War 20th century, the socio-economic and political arguments presented by Lenin in the pamphlet Imperialism, the Highest Stage of Capitalism (1917), about 19th-century imperialism as the logical extension of geopolitical power to meet the financial investment needs of the political economy of capitalism.^[7]

Kwame Nkrumah
http://therisingcontinent.wordpress.com
/2012/07/05/kilombo-2012-annual-event-at-woezor-hotel-ho-ghana-from-24th-to-26th-august-2012/
dr-kwame-nkrumah-ghanas-first-president/

 In Neo-Colonialism, the Last Stage of Imperialism, Kwame Nkrumah said that:In place of colonialism, as the main instrument of imperialism, we have today neo-colonialism . . . [which] like colonialism, is an attempt to export the social conflicts of the capitalist countries. . . . The result of neo-colonialism is that foreign capital is used for the exploitation rather than for the development of the less developed parts of the world. Investment, under neo-colonialism, increases, rather than decreases, the gap between the rich and the poor countries of the world. The struggle against neo-colonialism is not aimed at excluding the capital of the developed world from operating in less developed countries. It is aimed at preventing the financial power of the developed countries being used in such a way as to impoverish the less developed.^[8]

CLICK HERE TO BUY BOOKS ABOUT AFRICAN DEBT

ALLEN TEMPLE BAPTIST CHURCH (Oakland, California)

Picture from SFGate Blog

From https://www.allen-temple.org/about-atbc/history

Allen Temple Baptist Church was organized in 1919 as a Northern Baptist mission by the Reverend J.L. Allen. The Church was originally located in a store front on the corner of East 14th and Seminary Avenue in East Oakland. 

There were 21 original members and the modest congregation conducted services on borrowed folding chairs for seating. The Church subsequently moved to a house on 85th Avenue and was known as the 85th Avenue Baptist Church. Seven years later after J.D. Wilson and R.H. Thomas served sacrificially as mission pastors under the Northern Baptist Convention, the membership changed the name to the Allen Temple Baptist Church. 

During this period, the congregation and their pastors began to forge an identity in the area of social justice through active involvement in the NAACP and the Marcus Garvey Movement. Under the leadership of Pastor G.W. Wildy, the church broke ground on a small chapel on October 29, 1939. During the Wildy administration, great pastoral work was done to foster Christian fellowship across racial lines.Allen Temple continued to mature under the polished and disciplined leadership of Pastor A.L. Carpenter. During the tenure of his successor, the Reverend C.C. Bailey, on July 17, 1960, the church broke ground on a 550 seat sanctuary and educational facility. Pastor Bailey was a distinguished young pastor who broadened the congregation’s witness in the larger community as he led the effort to bring an Opportunities Industrial Center (OIC) to Oakland which provided vocational training for the unemployed. He also partnered with the Oakland Public Schools to provide an Adult Education Neighborhood Center at Allen Temple. 

CLICK HERE TO LEARN ABOUT THE HISTORY OF BLACK CHURCHES 

Through the dynamic, visionary leadership of Reverend Dr. J. Alfred Smith, Sr., Allen Temple grew to a membership of 5,500 and developed a large array of holistic community ministries focused on redeeming and transforming the whole person and whole community. To administer this ever-growing ministry, Pastor Smith, Sr. assembled a strong pastoral staff, which included as Co-Pastor the Reverend J. Alfred Smith, Jr.. During this administration, the congregation constructed a 1,200 seat sanctuary to accommodate two Sunday morning worship services. Also, the Church secured all of the property on the square block it occupies and dedicated a 64,000 square foot Family Life Center in April 1999. 

In February, 2009, Reverend Dr. Smith, Sr. retired after 40 years as Senior Pastor of Allen Temple. It was the pleasure of a united Church to name Dr. Smith, Sr. as Allen Temple’s Pastor Emeritus and to call a son of Allen Temple, the Reverend Dr. J. Alfred Smith, Jr., to serve as Senior Pastor. 

The Church continues to grow and excel under the leadership of Pastor Smith, Jr.. Under the Smith Jr. Administration in March 2010, the Church installed a daughter of Allen Temple, the Reverend Jacqueline A. Thompson, as the first woman Assistant Pastor in our history. The Church has also seen the birth and use of technology as a ministry tool and witness, including a retooled website and the launch of our cyber-church. 

As our Church mission states, Allen Temple and her 70 ministries continues to evangelize, educate and enlist all who would come into our community.  

CLICK HERE TO LEARN ABOUT THE HISTORY OF BLACK CHURCHES 

THE TRUTH ABOUT MALI: YESTERDAY AND TODAY

A BRIEF HISTORY OF MALI from CIA Factbook Full Article

"The Sudanese Republic and Senegal became independent of France in 1960 as the Mali Federation. When Senegal withdrew after only a few months, what formerly made up the Sudanese Republic was renamed Mali. Rule by dictatorship was brought to a close in 1991 by a military coup that ushered in a period of democratic rule. President Alpha KONARE won Mali's first two democratic presidential elections in 1992 and 1997. In keeping with Mali's two-term constitutional limit, he stepped down in 2002 and was succeeded by Amadou TOURE, who was elected to a second term in 2007 elections that were widely judged to be free and fair. Malian returnees from Libya in 2011 exacerbated tensions in northern Mali and Tuareg ethnic militias started a rebellion in January 2012. Low-mid level soldiers, frustrated with the poor handling of the rebellion overthrew TOURE on 22 March. Coup leader Capt. Amadou Haya SANOGO and his junta under the mediation of the Economic Community of West African States (ECOWAS) returned power to a civilian administration in April with the appointment of interim President Dioncounda TRAORE. Interim Prime Minister Chieck Modibo DIARRA immediately appointed a unity cabinet. The post-coup chaos led to rebels expelling the Malian military from the three northern regions of the country, which remain under the control of a Tuareg militia, Ansar al-Din, and its terrorist group allies. Hundreds of thousands of northern Malians fled the violence to southern Mali and neighboring countries, exacerbating regional food insecurity in host communities. TRAORE was attacked by an angry mob in May and spent two months recovering in Paris, he returned in July.  CLICK GET BOOKS ABOUT MALI TRAORE and DIARRA announced a second unity government in August and in September called upon the international community to assist them in reclaiming land lost to rebels.  SANOGO forced DIARRA to resign in December 2012; Django CISSOKO immediately replaced him and announced a third unity cabinet. The interim government is working with ECOWAS to organize negotiations with Tuareg rebels and the international community to plan a military intervention to retake the three northern regions."  Mali war retaliation: 'World police protecting corporate interests in Africa' A Radical View-video MALI NOW from "TIME WORLD"  "The latest French foray into Mali — aimed at unseating al-Qaeda-linked Islamist militias encamped in the country’s vast north — has already summoned the specter of Afghanistan over the Sahel. The French may be able to scatter their foe with a sustained air and ground offensive, but stabilizing Mali is a far greater challenge: the government in Bamako, hobbled by a March coup, is seen as weak and dysfunctional; the enemy militants may well be able to reorganize and intensify what’s fast turning into a regional conflagration. How this ends is a question both French and Malian citizens desperately want answered. And looking to history offers mixed results: in the 19th century, the French were oft ruthless and devastating in their conquest of large tracts of Africa, but were at times made to suffer for their hubris." Read more: HERE CLICK HERE TO GET BOOKS ABOUT MALI

THE ZANDJ REBELLION-AFRICAN SLAVES REVOLT AGAINST MUSLIM ELITES

http://bknebel.blogspot.com/2007/10/zanj-revolt-arabic-took-place-in.html

Full Wikipedia Article
From Wikipedia:

"The Zanj Rebellion was the culmination of series of small revolts. It took place near the city of Basra, located in present-day southern Iraq, over a period of fifteen years (869−883 AD). The insurrection is believed to have involved enslaved Black Africans (Zanj) that had originally been captured from the African Great Lakes region and areas further south in East Africa. It grew to involve over 500,000 slaves who were imported from across the Muslim empire and claimed over "tens of thousands of lives in lower Iraq".^[1] The precise composition of the rebels is debated among historians, both as regards their identity and as to the proportion of slaves and free among them – available historical sources being open to various interpretations.The revolt was said to have been led by Ali bin Muhammad, who claimed to be a descendent of Caliph Ali ibn Abu Talib. Several historians, such as Al-Tabari and Al-Masudi, consider this revolt one of the "most vicious and brutal uprisings" of the many disturbances that plagued the Abbasid central government.^[1]The Zanj Revolt helped Ahmad ibn Tulun to create an independent state in Egypt. It is only after defeating the Zanj Revolt that the Abbasids were able to turn their attention to Egypt and end the Tulunid dynasty with great destruction."

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"The Zandj revolt, [between 869 and 883 CE] an authentic social rising, had far-reaching consequences in many fields--political, social, economic. The uprising shattered the unity of the Muslim empire as great provinces broke away from the Caliphate, and it paved the way for the downfall of the old Abbasid regime. The political crisis ushered in by the Zandj revolt had depended the cleavage between the social classes, and the well-to-do classes, being afraid for their privileges, began to put their confidence in the professional armies of Turkish and other mercenaries as the only force capable of keeping order; this heralded the new history of the Muslim Middle East. The revolt also taught a lesson to the Muslim ruling classes; never again do we find in the Muslim East any large scale enterprise based on concentration  of slave labor and it seems the the exploitation of slaves in agriculture and irrigation was abandoned. This in turn led to the next century to the rise of feudalism as the prevailing mode of production in eastern Muslim countries, the slave exploitation giving way to the feudal one.... Another consequence of the Zandj revolt seems to have been the hardening of racial feelings in those times; the black Africans came to be held with contempt, in spite of the teachings of Islam, and there emerged in Muslim literature many previously unknown themes expressing a negative attitude towards blacks." 

BACKGROUND

Dr. John Henrik Clarke: The Rise of Islam & The Fall of Africa (Full Lecture)

The Rise of Islam & The Fall of Africa (Lecture) 

Arab Slave Trade
Wikipedia full article "Arab slave trade

"The Arab slave trade was the practice of slavery in the Arab world, mainly in Western Asia, North Africa, East Africa, and certain parts ofEurope (such as Iberia and southern Italy) during their period of domination by Arab leaders. The trade was focused on the slave markets of theMiddle East, North Africa and the Horn of Africa. People traded were not limited to a certain race, ethnicity, or religion, and included Arabs andBerbers, especially during the trade's early days. 

During the 8th and 9th centuries of the Fatimid Caliphate, most of the slaves were Slavic Eastern Europeans (called Saqaliba). However, slaves were drawn from a wide variety of regions and included Mediterranean peoples, Persians, Turkic peoples, peoples from the Caucasus mountain regions (such as Georgia, Armenia and Circassia) and parts of Central Asia and Scandinavia, English, Dutch and Irish, Berbers from North Africa, and various other peoples of varied origins as well as those of African origins. Toward the 18th and 19th centuries, the flow of slaves from East Africa increased with the rise of the Oman sultanate which was based in Zanzibar. They came into direct trade conflict and competition with Portuguese and other Europeans along the Swahili coast."