WHITE DEBT: FAQs

Why did you write this book?

This book started after I discovered that my family had benefitted from slavery. I realised how little I knew about Britain’s role in slavery, for which I was embarrassed. I looked for a story through which I could better understand this history, that led me to the Demerara Uprising of 1823. Growing up, I was taught briefly about the Triangular Trade, that Britain was involved in the transport of enslaved people to the Americas. Most of the focus, however, was on Britain abolishing slavery. That we were the ‘good guys’, the great emancipators. And that Britain’s role in slavery was something to be proud of. What I knew about slave plantations was limited to the American Deep South. As featured in the TV series ‘Roots’ and the films ‘12 Years A Slave’ and ‘Django Unchained’. When I spoke to other people, I found that most were also ignorant about this history. I became aware, however, that there are many, especially those descended from enslaved people, who are very familiar with Britain’s role in slavery.

As a White person, do you feel this was your story to write?

My family benefited financially from slavery, and as such I feel a special responsibility for researching and writing this story. For me, the history of Britain’s role in slavery is not just Black history, it is all of our history. I certainly agree, however, that we need to increase the diversity in publishing. Over the past few hundred years, the writing and publishing of British history in particular has been dominated by White men, and this needs to be actively addressed. I also believe writers and other artists should not have to ‘stick to their lanes’. We should be free to pursue our subjects, with the caveat that we remain extremely delicate and sensitive when dealing with topics with which we are not intimately familiar. It is also the case that Europeans have a bad track-record of using the research and analysis carried out by Caribbean historians without giving credit. This is why I made sure to include mention of those who I have relied upon in the text of the book.

Why do you call the book WHITE DEBT?

After learning more about British slavery in the Caribbean, it became clear to me that White people were at the centre of this history. The vast majority of the slave ships were owned by White people. As were the plantations across the Caribbean and the businesses that transported cotton, tobacco and sugar back to Britain. That is not to say that non-White people were not involved; they were, but in far smaller numbers. When we say that Black Lives Matter we are not saying that other lives don’t matter but that we need to pay particular attention to the challenges faced by Black people; when I talk about White Debt, I am suggesting that we need to pay particular attention to the debt owed by White people.

Are you saying that all White people owe a debt? What about working class White people? What about those who have recently arrived from Poland or Australia?

Yes, I believe that White people do owe a particular debt because of slavery. This is because the vast majority of the people who participated and benefited from Britain’s role in slavery were White. And if you are White in Britain today, you have surely benefitted in some way from the wealth that has been passed down from slavery. Yet, it is clearly the case that this is just one of several factors that impact society today. There are a significant number of White working class people who face challenges, and this must be recognised. Race privilege doesn't preclude marginalisation on the basis of class. But again, this does not negate the privileges that people have in this society just by being White. It is important for all White people, including White working class people, to reflect on the ways in which racial inequity and oppression is perpetuated today, to understand their own engagement in the system of racism today. They might not be led to financial reparations as a means by which they interrupt/ dismantle racism today but they may arrive at other insights around challenging behaviours, discourse, and perceptions. This is everyone’s work

There are so many pressing issues today, why focus on history 200 years ago?

Britain’s role in slavery has attracted little attention here in the UK. Many who are Black British say that this legacy has a significant and very real impact on their day-to-day lives – economic, health, psychological and more. Of course, to focus on the legacy of slavery does not preclude other problems facing today’s society, but it is vital that we take on the task of interrogating our past, no matter how distant it is.

Are you saying there is a direct connection between slavery and challenges faced by Black British people today? Isn’t history more complicated than that?

Speaking with descendants of those enslaved – today living in the UK, USA, Canada and Guyana – I have learned how the legacy of slavery is still being felt. Clearly, after 200 years, it is hard to draw a direct line, but that does not mean that these correlations and their consequents are not real. Nor that they should not be faced.

Who is to pay for reparations? How much? Who gets paid?

The issues of reparations are complicated. That does not mean that it should not be addressed. I can speak from personal experience to say that German Jews received reparations from the German government. I also know that Japanese-Americans were given reparations by the US government. So it is possible. And it is much needed. The question of logistics, while important, is secondary. There are many authors and organisations who have suggested concrete proposals on how to design an effective programme of reparations. See these links, here, here, here, here, here and here. These are serious and sophisticated proposals that involve multiple options running concurrently and at different levels.

Can the debt ever really be re-paid?

The debt can never be fully repaid – the atrocity of slavery cannot be erased from history. Yet, I believe that this shouldn’t be an excuse for inaction. If we don’t confront our history now, we will just pass the burden on to future generations. This is not about feeling guilty for what our ancestors did before we were born, it is about addressing the legacy of slavery that still impacts people today. Harm has been done, repair must be made.

Are you not making money from slavery with this book? Will you give your advance away to descendants of those enslaved?

I have been speaking with my family about our legacy of slavery. It has been an intense and challenging conversation. We agreed it was important to acknowledge how our family benefited from slavery but also to engage materially with reparations. Having consulted descendants of slavery, we agreed to contribute to a PhD position for a Black British student that focused on Britain’s legacy of slavery. Whilst an important step, this modest contribution in no way makes up for the harm caused by our family, for which we are truly sorry. As for myself and the income generated from this project, writing books is my living, I depend on it for my income. I did however contribute part of my advance to the PhD position supported by my family.

How did your family react when you told them about their legacy of slavery?

The overwhelming response was a desire to learn more, a commitment to take action. However, a few members of my family were resistant, some even angry. They said I was damaging the reputation of the family and threw up a number of arguments against our family grappling with its past. In the end, more than thirty people were actively engaged in our process of what some in my family call ‘repairing harm’.

Who is this book written for?

I don’t really like limiting my readers to a certain group or type. But I would imagine that potential readers might include people interested in the history of Britain, the legacy of slavery, White people who are actively seeking ways to be anti-oppressive in how they live and work, those interested in exploring reparations, Jewish history, contemporary social issues and inequality, racial equity, inter-generational trauma, the history of Guyana and in general the human condition.

Was it safe to travel to Guyana during COVID? Was it legal?

I travelled to Guyana between the two lockdowns in 2020. My visit was approved by the Guyana government – they had to book my flight. I followed the local Covid rules on arrival in Guyana and upon my return to the UK.

Did you come up with the idea of White Debt?

The idea of a debt owed by White people came to me as I was writing the book. When I searched for the name ‘White Debt’ I saw that the writer Eula Biss had written about ‘White Debt’ for the New York Times magazine in 2015. It struck me that this would be the right title for my book.

Did you work with a sensitivity reader? If so what was that like?

I did, and I was very grateful for this experience. The sensitivity reader provided some basic corrections for factual and tonal issues. They also questioned my perspective, asking whether I might be assuming my viewpoint was shared by all my readers. All that was extremely helpful, and not a little humbling. They also made some concrete suggestions that significantly improved the text.

What would you recommend I read?

There is considerable and growing literature on this subject. A good place to start for reparations in general would be the article by Ta-Nehisi Coates in the Atlantic. For Britain’s role in slavery, ‘Natives: Race & Class in the Ruins of Empire’ by Akala and ‘Britain’s Black Debt’ by Sir Hilary Beckles. For Britain and racism, ‘Brit(ish): On Race, Identity and Belonging’ by Afua Hirsch and ‘Why I’m No Longer Talking to White People About Race’ by Reni Eddo-Lodge. On the history of Guyana and the Caribbean, ‘Tacky’s Revolt’ by Vincent Brown, ‘A Survey of Guyanese History’ by Winston McGowan and ‘The Guyana Story’ by Odeen Ishmael. For a longer list, see the bibliography at the back of ‘White Debt’.

Thomas Harding

November 2021