It is important to repeat Paul Gilroy's assertion in the The Black Atlantic: Modernity and Double Consciousness (1993) that, in the post-Columbian context, European modernity ushered in a series of systems equating racialization and subordination, whereby racism became a global phenomenon. Global racism operated as a feature of colonialism in which European domination carried a series of patterns of creating racialized others, often violently instituted at the corporeal level and on the cultural, institutional, economic and definitely epistemic levels. The Williams thesis as advanced in Capitalism and Slavery (1944) established a direct relationship between the rise and end of the transatlantic slave trade and capitalism and subsequent Industrial Revolution decisions that ended plantation slavery. Walter Rodney's How Europe Underdeveloped Africa (1972) describes how Africa was on its own equivalent development trajectory until the European imposition of a set of alternative oppressive and extractive economies.  
In the more direct assignment of race and the alignment of blackness semantically with negativity, the issue of interpellation, or being singled out and located into a subordinated identity as one enters the Euro-American context, is documented well in the famous Fanonian experience: Look, a nigger! Look, a nigger - I am frightened! By these means, according to Frantz Fanon in Black Skin, White Masks (1967), the human subject of African ancestry is forcibly fixed into an already-subordinated identitarian position. For Fanon, this is where racial displacement and the fracturing of the self into several other identities, including one of self-loathing, begins.