as historically been framed by sociologists as ‘the angel of history’ aiming to ‘salvage the promise of progress (Buraway, 2005, p.260). However, despite this idealistic view, Virdee (2019, p.4) has illustrated how sociology has a history of obfuscating knowledge about issues surrounding race, mainly due to the fact that many of the founding fathers of sociology in the west were social darwinists, such as William Sumner, Lester Ward and Edward Ross in the USA. For instance, in British sociology where there has been a sophisticated tradition of deep scholarship on class, there has been an ignorance and reluctance to explore the relations between race and class despite the work generated by scholars in racism studies who have generated debates about the marriage between racism and capital (Bhattacharya, 2015; Hall, 1980). Bhambra (2014) has stated this divided in British sociological thought is so overt, that she states there is a separation between ‘two traditions’ in sociology – one black, the other white. This divided is most pronounced in the study of the relationship between race and capitalism. Bhambra has debunked the conventional beliefs about ‘the European ownership of modernity’ illustrating both the multiplicitous roots of the Renaissance period and has opened intriguing lines of enquiry about the importance of the enslavement and dispossession of humans from ‘the world beyond Europe’ in ‘contributing to the commercial growth that stimulated the development of the West’ (Bhambra, 2007, p.137). Marx’s primary contributions to sociological thought is to depict the fact that ‘what makes modernity modern is, first and foremost capitalism itself’ (Sayer, 1991, p.12). Therefore, what Bhambra posits, leads us to the scholarship surrounding the intricacies of the relationship between racism and capitalism, an area mainly labelled racial capitalism.