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Cheikh Anta Diop (29 December 1923 in Thieytou, Diourbel Region – 7 February 1986 in Dakar) was a historian, anthropologist, physicist, and politician who studied the human race's origins and pre-colonial African culture. Cheikh Anta Diop University, in Dakar, Senegal is named after him.
Diop was born to an aristocratic Muslim Wolof family in Senegal where he was educated in a traditional Islamic school. Diop's family was part of the Mouride sect, the only independent Muslim group in Africa according to Diop. He obtained a bachelor's degree in Senegal before moving to Paris for graduate studies where he ended his scholastic education.[1]
In 1946, at the age of 23, Diop went to Paris to become a physicist. He remained there for 15 years, studying physics under Frédéric Joliot-Curie, Marie Curie's son-in-law, and ultimately translating parts of Einstein's Theory of Relativity into his native Wolof.[2]
Diop's education included History, Egyptology, Physics, Linguistics, Anthropology, Economics, and Sociology.[3] While studying in Paris, Diop studied under André Aymard, professor of History and later Dean of the Faculty of Letters at the University of Paris through which he "gained an understanding of the Greco-Latin world. As a student of Gaston Bachelard, Frédéric Joliot-Curie, André Leroi-Gourhan, and others" Diop "acquired proficiency in such diverse disciplines as rationalism, dialectics, modern scientific techniques, prehistoric archeology and so on." Diop was also "the only Black African of his generation to have received training as an Egyptologist." "More importantly" he "applied this encyclopedic knowledge to his researches on African history."[4]
In 1948 Diop edited with Madeleine Rousseau, a professor of art history, a special edition of the journal Musėe vivant, published by the Association populaire des amis des musées (APAM). APAM had been set up in 1936 by people on the political left wing to bring culture to wider audiences. The special edition of the journal was on the occasion of the centenary of the abolition of slavery in the French colonies and aimed to present an overview of issues in contemporary African culture and society. Diop contributed an article to the journal: "Quand pourra-t-on parler d’une renaissance africaine" (When we will be able to speak of an African Renaissance?). He examined various fields of artistic creation, with a discussion of African languages, which, he said, would be the sources of regeneration in African culture. He proposed that African culture should be rebuilt on the basis of ancient Egypt, in the same way that European culture was built upon the legacies of ancient Greece and Rome.[5]
In 1951, Diop submitted a Ph.D. thesis at the University of Paris in which he argued that ancient Egypt had been peopled by Black people. His supervisor was Marcel Griaule. Diop specified that he used the terms "negro", "black", "white" and "race" as "immediate givens" in the Bergsonian sense, and went on to suggest operational definitions of these terms.[6] He said that the Egyptian language and culture had later been spread to West Africa. At first he could not find a jury of examiners for his thesis, but in 1954, he published many of his ideas as the book Nations nègres et culture (Negro Nations and Culture). It made him one of the most controversial historians of his time.[7][8] While continuing to study nuclear physics in the laboratories of the Collège de France, he continued to work on his thesis. He finally obtained his doctorate in 1960.
Diop had since his early days in Paris been politically active in the Rassemblement Democratique Africaine (RDA), an African nationalist organisation led by Félix Houphouët-Boigny. He was general secretary of the RDA students in Paris from 1950 to 1953.[9] Under his leadership the first post-war pan-African student congress was held organized in 1951. Importantly it included not only francophone Africans, but English speaking ones as well. The RDA students continued to be highly active in politicizing the anti-colonial struggle and popularized the slogan "National independence from the Sahara to the Cape, and from the Indian Ocean to the Atlantic."[10] The movement identified as a key task restoring the African national consciousness, warped by slavery and colonialism. Diop, inspired by the efforts of Aimé Césaire toward these ends, but not being a literary man himself, took up the call to rebuild the African personality from a strictly scientific, socio-historical perspective. He was keenly aware of the difficulties that such a scientific effort would entail and warned that "It was particularly necessary to avoid the pitfall of facility. It could seem to tempting to delude the masses engaged in a struggle for national independence by taking liberties with scientific truth, by unveiling a mythical, embellished past. Those who have followed us in our efforts for more than 20 years know now that this was not the case and that this fear remained unfounded."[11] Diop was highly critical of "the most brilliant pseudo-revolutionary eloquence that ignores the need" for rebuilding the African national consciousness "which must be met of our people are to be reborn culturally and politically."[12]
Diop believed that the political struggle for African independence would not succeed without acknowledging the civilizing role of the African, dating from ancient Egypt.[13] He singled out the contradiction of "the African historian who evades the problem of Egypt".[14]
In 1960, upon his return to Senegal, he continued what would be a life long political struggle. Diop would in the course of over 25 years found three political parties that formed the major opposition in Senegal. The first, "Le Bloc des Masses Senegalaises (B.M.S.)" was formed in 1961. By 1962 Diop's party working on the ideas enumerated in "Black Africa : the economic and cultural basis for a federated state" became a serious threat to the regime of then President Leopold Senghor. Diop was subsequently arrested and thrown in jail where he nearly died. The party was shortly thereafter banned for opposing Senghor's efforts to consolidate power in his own hands.[15]
"Black Africa : the economic and cultural basis for a federated state" is the book that best expresses Diop's political aims and objectives. In it he argues that only a united and federated African state will be able to overcome underdevelopment. This critical work constitutes a rational study of not only Africa's cultural, historic and geographic unity, but of Africa's potential for energy development and industrialization. Diop argues for the need to build a capable continental army, able to defend the continent and its people and proposes a plan for the development of Africa's raw materials and industrialization. All these factors combined, based on the formation of a federated and unified Africa, culturally and otherwise, are surmised to be the only way for Africa to become the power in the world that she should rightfully be.[16]
After the B.M.S. was dissolved, Diop and other former members reconstituted themselves under a new party, the Front National Senegalais (F.N.S.) in 1963. The party, though not officially recognized, continued strong political activity along the same lines as the B.M.S. Under significant political pressure president Senghor attempted to appease Diop by offering him and his supporters a certain numbers of government positions. Diop strongly refused to enter into any negotiations until two conditions were met. The first, that all political prisoners be released, and the second that discussions be opened on government ideas and programs, not on the distribution of government posts. In protest to the refusal of the Senghor administration to release political prisoners, Diop remained largely absent from the political scene from 1966 to 1975.[17]
After 1960, Diop went back to Senegal and continued his research and political career. He established and was the director of the radiocarbon laboratory at the IFAN (Institut Fondamental de L'Afrique Noir). Diop dedicated a book about the IFAN radiocarbon laboratory "to the memory of my former professor Frédéric Joliot who welcomed me into his laboratory at the College de France."[18] (After his death the university was named in his honor: Cheikh Anta Diop University of Dakar.) He had said, "In practice it is possible to determine directly the skin color and, hence, the ethnic affiliations of the ancient Egyptians by microscopic analysis in the laboratory; I doubt if the sagacity of the researchers who have studied the question has overlooked the possibility."[19]
Diop published his technique and methodology for a melanin dosage test in scholarly journals. Diop used this technique to determine the melanin content of the Egyptian mummies. Forensic investigators later adopted this technique to determine the "racial identity" of badly burnt accident victims.[20]
Some critics have argued that Diop's melanin dosage test technique lacks sufficient evidence. They contend the test is inappropriate to apply to ancient Egyptian mummies, due to the effects of embalming and deterioration over time.[21]
In 1974, Diop participated in a UNESCO symposium in Cairo, where he presented his theories to specialists in Egyptology. He also wrote the chapter about the origins of the Egyptians in the UNESCO General History of Africa.[22]
Diop's first work translated into English, The African Origin of Civilization: Myth or Reality, was published in 1974. It gained a much wider audience for his work. He proved that archaeological and anthropological evidence supported his view that Pharaohs were of Negroid origin. Some scholars draw heavily from Diop's groundbreaking work,[23] while others in the Western academic world do not accept all of Diop's theories.[24] Diop's work has posed important questions about the cultural bias inherent in scientific research.[25]
Diop showed above all that European archaeologists before and after the decolonization had understated and continued to understate the extent and possibility of Black civilizations.[citation needed]
The Swiss archaeologist Charles Bonnet's discoveries at the site of Kerma shed some light on the theories of Diop. They show close cultural links between Nubia and Ancient Egypt, though the relationship had been acknowledged for years.[26] This does not necessarily imply a genetic relationship, however. Mainstream Egyptologists such as F. Yurco note that among peoples outside Egypt, the Nubians were closest ethnically to the Egyptians, shared the same culture in the predynastic period, and used the same pharaonoic political structure.[27] He suggests that the peoples of the Nile Valley were one regionalized population, sharing a number of genetic and cultural traits.[28]
Diop argued that there was a shared cultural continuity across African peoples that was more important than the varied development of different ethnic groups shown by differences among languages and cultures over time.[29]
Diop supported his arguments with references to ancient authors such as Herodotus and Strabo. For example, when Herodotus wished to argue that the Colchian people were related to the Egyptians, he said that the Colchians were "black, with curly hair" [30] Diop used statements by these writers to illustrate his theory that the ancient Egyptians had the same physical traits as modern black Africans (skin colour, hair type). His interpretation of anthropological data (such as the role of matriarchy) and archeological data led him to conclude that Egyptian culture was a Black African culture. In linguistics, he believed in particular that the Wolof language of contemporary West Africa is related to ancient Egyptian.
Diop's early condemnation of European bias in his 1954 work Nations Negres et Culture,[31] and in Evolution of the Negro World[32] has been supported by later scholarship. Diop's view that the scholarship of the 19th century and the first half of the 20th century was based on a racist view of Africans was regarded as controversial when he wrote in the 1950s through to the early 1970s, the field of African scholarship still being influenced by the scientific racism of Carleton S. Coon and others. Coon used racial rankings of inferiority and superiority, defined "true Blacks" as only those of cultures south of the Sahara, and grouped some Africans with advanced cultures with Caucasian clusters.[33] Based on Coon's work, the Hamitic Hypothesis held that most advanced progress or cultural development in Africa was due to the invasions of mysterious Caucasoid Hamites. Similarly, the Dynastic Race Theory of Egypt asserted that a mass migration of Caucasoid peoples was needed to create the Egyptian kingships, as slower-witted Negro tribes were incapable. Genetic studies have disproved these notions.[34] A 2004 review of DNA research in African Archaeological Review supports some of Diop's criticisms. It found that some European researchers had earlier tried to make Africans seem a special case, somehow different from the rest of the world's population flow and mix. This seemed to apply in matters both of evolution and gene pool makeup. The reviewers found that some researchers seemed to have shifted their categories and methods to maintain this "special case" outlook.
[edit] Physical variability of the African people
Diop consistently held that Africans could not be pigeonholed into a rigid type that existed somewhere south of the Sahara, but they varied widely in skin color, facial shape, hair type, height, and a number of additional factors, just like other human populations. In his "Evolution of the Negro World" in Présence Africaine (1964), Diop castigated European scholars who posited a separate evolution of various types of humankind and denied the African origin of homo sapiens.[35]
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But it is only the most gratuitous theory that considers the Dinka, the Nouer and the Masai, among others, to be Caucasoids. What if an African ethnologist were to persist in recognizing as white-only the blond, blue-eyed Scandinavians, and systematically refused membership to the remaining Europeans, and Mediterraneans in particular—the French, Italians, Greek, Spanish, and Portuguese? Just as the inhabitants of Scandinavia and the Mediterranean countries must be considered as two extreme poles of the same anthropological reality, so should the Negroes of East and West Africa be considered as the two extremes in the reality of the Negro world. To say that a Shillouk, a Dinka, or a Nouer is a Caucasoid is for an African as devoid of sense and scientific interest as would be, to a European, an attitude that maintained that a Greek or a Latin were not of the same race |
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Critics of Diop cite a 1993 study that found the ancient Egyptians to be more related to North African, Somalian, European, Nubian and, more remotely, Indian populations, than to Sub-Saharan Africans.[36] Diop always maintained that Somalians, Nubians, Ethiopians and Egyptians were all part of a related range of African peoples in the Nilotic zone that also included peoples of the Sudan and parts of the Sahara. He said that their cultural, genetic and material links could not be defined away or separated into a regrouped set of racial clusters.[37] Critics of this study in turn hold that it achieves its results by manipulation of data clusters and analysis categories, casting a wide net to achieve generic, general statistical similarities with populations such as Europeans and Indians. At the same time, the statistical net is cast much more narrowly in the case of 'blacks', carefully defining them as an extreme type south of the Sahara and excluding related populations like Somalians, Nubians and Ethiopians,[38] as well as the ancient Badarians, a key indigenous group.[39]
It is held by Keita, et al. that when the data are looked at in toto without the clustering manipulation and selective exclusions above, then a more accurate and realistic picture emerges of African diversity. For example, ancient Egyptian matches with Indians and Europeans are generic in nature (due to the broad categories used for matching purposes with these populations) and are not due to gene flow. Ancient Egyptians such as the Badarians show greater statistical affinities to tropical African types and are not identical to Europeans.[40] As regards the key Badarian group, a 2005 study by anthropologist S. O. Y. Keita of Badarian crania in predynastic upper Egypt found that the predynastic Badarian series clusters much closer with the tropical African series than European samples.[41]
Diop's theory on variability is also supported by a number of scholars mapping human genes using modern DNA analysis. This has shown that most of human genetic variation (some 85–90%) occurs within localized population groups, and that race only can account for 6–10% of the variation. Arbitrarily classifying Maasai, Ethiopians, Shillouk, Nubians, etc., as Caucasian is thus problematic, since all these peoples are northeast African populations and show normal variation well within the 85–90% specified by DNA analysis.[42] Modern physical anthropologists also question splitting of peoples into racial zones. They hold that such splitting is arbitrary insertion of data into pre-determined pigeonholes and the selective grouping of samples.[43]
[edit] Egypt within the African context
Diop's arguments to place Egypt in the cultural and genetic context of Africa met a wide range of condemnation and rejection.
Scholars such as Bruce Trigger condemned the often shaky scholarship on such northeast African peoples as the Egyptians. He declared that the peoples of the region were all Africans, and decried the "bizarre and dangerous myths" of previously biased scholarship, "marred by a confusion of race, language, and culture and by an accompanying racism."[44] Trigger's conclusions were supported by Egyptologist Frank Yurco, who viewed the Egyptians, Nubians, Ethiopians, Somalians, etc. as one localized Nile valley population. He did not believe that such a population needed to be arbitrarily split into tribal or racial clusters.[28]
A series of books on ancient Egypt, published in 2004, found that there is little basis for positing a close connection between Dynastic Egypt and the African interior. Nevertheless, it awarded Diop and similar scholars credit for posing these problems.[45]
[edit] The Egyptians as a Black population
One of Diop's most controversial issues centers on the definition of who is a true Black person. Diop insisted on a broad interpretation similar to that used in classifying European populations as white.
He accused his critics of having used the narrowest possible definition of "Blacks" in order to differentiate various African groups like Nubians into a European or Caucasoid racial zone. Under the "true negro" approach, Diop contended that those peoples who did not meet the stereotypical classification were attributed to mixture with outside peoples, or were split off and assigned to Caucasoid clusters.
He also claimed that opponents were hypocritical in stating that the race of Egyptians was not important to define, but they did not hesitate to introduce race under new guises. For instance, Diop suggested that the uses of terminology like "Mediterranean" or "Middle Eastern", or statistically classifying all who did not meet the "true" Black stereotype as some other race, were all attempts to use race to differentiate among African peoples.
Diop's presentation of his concepts at the Cairo UNESCO symposium on "The peopling of ancient Egypt and the deciphering of the Meroitic script", in 1974, exposed the inconsistencies and contradictions in how African data was handled. This exposure remains a hallmark of Diop's contribution. As one scholar at the 1974 symposium put it:[46]
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While acknowledging that the ancient Egyptian population was mixed, a fact confirmed by all the anthropological analyses, writers nevertheless speak of an Egyptian race, linking it to a well-defined human type, the white, Hamitic branch, also called Caucasoid, Mediterranean, Europid or Eurafricanid. There is a contradiction here: all the anthropologists agree in stressing the sizable proportion of the Negroid element—almost a third and sometimes more—in the ethnic [i.e. biological] mixture of the ancient Egyptian population, but nobody has yet defined what is meant by the term 'Negroid', nor has any explanation been proffered as to how this Negroid element, by mingling with a Mediterranean component often present in smaller proportions, could be assimilated into a purely Caucasoid race. |
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A majority of academics disavow the term black for the Egyptians, but there is no consensus on substitute terminology.[47] Some modern studies use DNA to define racial classifications, while others condemn this practice as selective filling of pre-defined, stereotypical categories.[48]
Diop's concept was of a fundamentally Black population that incorporated new elements over time, rather than mixed-race populations crossing arbitrarily assigned racial zones. Many academics reject the term black, however, or use it exclusively in the sense of a sub-Saharan type. One approach that has bridged the gap between Diop and his critics is the non-racial bio-evolutionary approach. This approach is associated with scholars who question the validity of race as a biological concept. They consider the Egyptians as (a) simply another Nile valley population or (b) part of a continuum of population gradation or variation among humans that is based on indigenous development, rather than using racial clusters or the concept of admixtures.[49] Under this approach, racial categories such as "Blacks" or "Caucasoids" are discarded in favor of localized populations showing a range of physical variation. This way of viewing the data rejected Diop's insistence on Blackness, but at the same time it acknowledged the inconsistency with which data on African peoples were manipulated and categorized.
Diop never asserted, as some claim, that all of Africa follows an Egyptian cultural model. Instead he claims Egypt as an influential part of a "southern cradle" of civilization, an indigeous development based on the Nile Valley. While Diop holds that the Greeks learned from a superior Egyptian civilization, he does not argue that Greek culture is simply a derivative of Egypt. Instead he views the Greeks as forming part of a "northern cradle", distinctively growing out of certain climatic and cultural conditions.[50] His thought is thus not the "Stolen Legacy" argument of writers like George James or the "Black Athena" notions of Martin Bernal. Diop focuses on Africa, not Greece.
Diop attempted to demonstrate that the African peoples shared certain commonalities, including language roots and other cultural elements like regicide, circumcision, totems, etc. These he held, formed part of a tapestry that laid the basis for African cultural unity, that could assist in throwing off colonialism. His cultural theory attempted to show that Egypt was part of the African environment as opposed to incorporating it into Mediterranean or Middle Eastern venues.
These concepts are laid out in Diop's "Towards the African Renaissance: Essays in Culture and Development, 1946-1960,"[51] and "The Cultural Unity of Black Africa: The Domains of Patriarchy and of Matriarchy in Classical Antiquity,",[52][53] These concepts can be summarized as follows:
Southern Cradle-Egyptian Model:
- Abundance of vital resources.
- Sedentary-agricultural.
- Gentle, idealistic, peaceful nature with a spirit of justice.
- Matriarchal family.
- Emancipation of women in domestic life.
- Territorial state.
- Xenophilia.
- Cosmopolitanism.
- Social collectivism.
- Material solidarity - alleviating moral or material misery
- Idea of peace, justice, goodness and optimism.
- Literature emphasizes novel tales, fables and comedy.
Northern Cradle-Greek Model:
- Bareness of resources.
- Nomadic-hunting (piracy)
- Ferocious, warlike nature with spirit of survival.
- Patriarchal family.
- Debasement/enslavement of women.
- City state (fort)
- Xenophobia.
- Parochialism.
- Individualism.
- Moral solitude.
- Disgust for existence, pessimism.
- Literature favors tragedy.
Zones of Confluence: Meeting or mingling area for the two cradles above
Most anthropologists see commonalities in African culture but only in a very broad, generic sense, intimately linked with economic systems, etc. There are common patterns such as circumcision, matriarchy etc., but whether these are part of a unique, gentler, more positive "Southern cradle" of peoples, versus a more grasping, patriarchal-flavored "Northern cradle" are considered problematic by many scholars, as is grouping the complexity of human cultures into two camps. Extremely warlike peoples, for example, the Zulu, appear frequently in the "Southern Cradle". Many cultures the world over show similar developments and a mixture of traits.[54]
Analyses of other scholars (Hiernaux 1975, Keita, 1990 et al.) eschew "southern" and "northern" camps and point to a narrower focus that demonstrates cultural, material and genetic connections between Egypt and other nearby African (Nubian, Saharan, and Sudanic) populations. These connections appear not only in linguistics, (see Languages demonstrating section below) but in cultural areas such as religion. As regards Egyptian religion for example, there appear to be more solid connections with the cultures of the Sudan and northeast Africa than Mesopotamia, according to mainstream research:[55]
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- "It is doubtful whether Osiris can be regarded as equal to Tammuz or Adonis, or whether Hathor is related to the "Great Mother." There are closer relations with northeast African religions. The numerous animal cults (especially bovine cults and panther gods) and details of ritual dresses (animal tails, masks, grass aprons, etc) probably are of African origin. The kinship in particular shows some African elements, such as the king as the head ritualist (i.e., medicine man), the limitations and renewal of the reign (jubilees, regicide), and the position of the king's mother (a matriarchal element). Some of them can be found among the Ethiopians in Napata and Meroe, others among the Prenilotic tribes (Shilluk)."
Diop rejected white civilizer-flavored linguistic theories, such as that advanced by researcher Carl Meinhof, which held that an influx of Caucasoid- or Hamitic-speaking peoples entered Africa to dominate slower-witted negro tribes. More careful race-neutral scholarship after World War II, such as that of Greenberg, et al. largely supports Diop's rejection of the white civilizer approach.[56][57]
Diop further argued that the languages of Nile Valley peoples also demonstrated a broad commonality and unity organic to African peoples and attempted to demonstrate relationships between Ancient Egyptian, modern Coptic of Egypt and Wolof, a Senegalese language of West Africa, with the latter two having their origin in the former. (Diop: Parenté génétique de l’egyptien pharaonique et des langues négro-africaines).[58] Diop's work has been further expanded by Afrocentric scholar Ivan van Sertima.[59]
While modern linguistic studies have challenged Diop's Wolof language connection,[60] as regards the key Nile Valley peoples, they have moved away from earlier notions of a "Hamitic" race speaking Hamito-Semitic languages. They place the Egyptian language in a more localized context, centered around its general Saharan and Nilotic roots.(F. Yurco "An Egyptological Review", 1996)[61] Linguistic analysis (Diakanoff 1998) places the origin of the Afro-Asiatic languages in northeast Africa, with older strands south of Egypt, and newer elements straddling the Nile Delta and Sinai.[62]
Some modern linguistic research throws Diop's Wolof claim into question but connections have been found in several African languages that share features with Egyptian, such as the Chadic languages of west and central Africa, the Cushitic languages of northeast Africa, and the Semitic languages of Ethiopia and Eritrea.[63]
While acknowledging the common genetic inheritance of all humankind and common evolutionary threads, Diop identified a black phenotype, stretching from India, to Australia to Africa, with physical similarities in terms of dark skin and a number of other characteristics. In an interview in 1985, Diop argued that race was a relevant category and that phenotype or physical appearance is what matters in historic social relations.
If we speak only of genotype, I can find a black who, at the level of his chromosomes, is closer to a Swede than Peter Botha is. But what counts in reality is the phenotype. It is the physical appearance which counts. This black, even if on the level of his cells he is closer to a Swede than Peter Botha, when he is in South Africa he will still live in Soweto. Throughout history, it has been the phenotype which has been at issue, we mustn't lose sight of this fact. The phenotype is a reality, physical appearance is a reality. And this appearance corresponds to something which makes us say that Europe is peopled by white people, Africa is peopled by black people, and Asia is people by yellow people. It is these relationships which have played a role in history." [64][65]
Academic detractors charge Diop with racism, based particularly on his claim that the ancient Egyptians were Black. Defenders maintain that Diop's critics routinely misrepresent his views, typically defining negroes as a 'true' type south of the Sahara to cast doubt on his work,[66] Questions such as "Were the ancient Egyptians black?" are typically misrepresented and framed in these stereotypical terms, it is claimed, so as to quickly dismiss his work and avoid engaging it point by point.[67] Diop by contrast in his 'African Origin of Civilization,'[68] argues against the European stereotypical conception. He holds that the range of peoples and phenotypes under the designation "negre" included those with a wide range of physical variability, from light brown skin and aquiline noses to jet black skin and frizzy hair, well within the diversity of peoples of the Nilotic region. Diop also acknowledged that the ancient Egyptians absorbed "foreign" genes at various times in their history (the Hyskos for example) but held that this admixture did not change their essential ethnicity.[69]
Diop also appeared to express doubts about the concept of race. At a UNESCO colloquium in Athens in 1981, he asserted: "I don't like to use the notion of race (which does not exist)...We must not attach an obsessional importance to it. It is a hazard of the evolution."[70] This outlook was unlike many of the contemporary white writers he questioned. Indeed he eschewed racial chauvinism, arguing: 'We apologise for returning to notions of race, cultural heritage, linguistic relationship, historical connections between peoples, and so on. I attach no more importance to these questions than they actually deserve in modern twentieth-century societies.'[71]
Diop repudiated racism or supremacist theories, arguing for a more balanced view of African history than it was getting during his era.[72] Since he struggled against how racial classifications were used by the European academy in relation to African peoples, much of his work has a strong 'race-flavored' tint. A number of individuals such as US college professor Leonard Jeffries[73] have advanced a more chauvinist view, citing Diop's work.
Diop's fundamental criticism of scholarship on the African peoples was that classification schemes pigeonholed them into categories defined as narrowly as possible, while expanding definitions of Caucasoid groupings as broadly as possible. He held that this was both hypocrisy and bad scholarship, that ignored the wide range of indigenous variability of African peoples.[74]
Diop held that despite the Sahara, the genetic, physical and cultural elements of indigenous African peoples were both in place and always flowed in and out of Egypt, noting transmission routes via Nubia and the Sudan, and the earlier fertility of the Sahara. More contemporary critics assert that notions of the Sahara as a dominant barrier in isolating sub-Saharan populations are both flawed and simplistic in broad historical context, given the constant movement of people over time, the fluctuations of climate over time (the Sahara was once very fertile), and the substantial representation of "sub Saharan" traits in the Nile Valley among people like the Badari.[75][76][77][78]
The entire region shows a basic unity based on both the Nile and Sahara, and cannot be arbitrarily diced up into pre-assigned racial zones. As Egyptologist Frank Yurco notes:
- "Climatic cycles acted as a pump, alternately attracting African peoples onto the Sahara, then expelling them as the aridity returned (Keita 1990). Specialists in predynastic archaeology have recently proposed that the last climate-driven expulsion impelled the Saharans...into the Nile Valley ca. 5000-4500 BCE, where they intermingled with indigenous hunter-fisher-gatherer people already there (Hassan 1989; Wetterstorm 1993). Such was the origin of the distinct Egyptian populace, with its mix of agriculture/pastoralism and hunting/fishing. The resulting Badarian people, who developed the earliest Predynastic Egyptian culture, already exhibited the mix of North African and Sub-Saharan physical traits that have typified Egyptians ever since (Hassan 1985, Yurco 1989; Trigger 1978; Keita 1990; Brace et al. 1993)... Language research suggests that this Saharan-Nilotic population became speakers of the Afro-Asiatic languages... Semitic was evidently spoken by Saharans who crossed the Red Sea into Arabia and became ancestors of the Semitic speakers there, possibly around 7000 BC... In summary we may say that Egypt was a distinct North African culture rooted in the Nile Valley and on the Sahara."[79]
Diop held that scholarship in his era isolated extreme stereotypes as regards African populations, while ignoring or downplaying data on the ground showing the complex linkages between such populations.[80] Modern critics of the racial clustering approach coming after Diop echo this objection, using data from the oldest Nile Valley groupings as well as current peoples. This research has examined the ancient Badarian group, finding not only cultural and material linkages with those further south but physical correlations as well, including a southern modal cranial metric phentoype indicative of the Tropical African in the well-known Badarian group.
Such tropical elements were thus in place from the earliest beginnings of Egyptian civilization, not isolated somewhere South behind the Saharan barrier. This is considered to be an indigenous development based on microevolutionary principles (climate adaptation, drift and selection) and not the movement of large numbers of outside peoples into Egypt.[81]
As regards living peoples, the pattern of complexity repeats itself, calling into question the merging and splitting methods of Jensen, et al. Research in this area challenges the groupings used as (a) not reflecting today's genetic diversity in Africa, or (b) an inconsistent way to determine the racial characteristics of the Ancient Egyptians. Studies of some inhabitants of Gurna, a population with an ancient cultural history, in Upper Egypt, illustrate the point. In a 2004 study, 58 native inhabitants from upper Egypt were sampled for mtDNA.[82]
The conclusion was that some of the oldest native populations in Egypt can trace part of their genetic ancestral heritage to East Africa. Selectively lumping such peoples into arbitrary Mediterranean, Middle Eastern or Caucasoid categories because they do not meet the narrow definition of a "true" type, or selectively defining certain traits like aquiline features as Eurasian or Caucasoid, ignores the complexity of the DNA data on the ground. Critics note that similar narrow definitions are not attempted with groups often classified as Caucasoid.[83]
Our results suggest that the Gurna population has conserved the trace of an ancestral genetic structure from an ancestral East African population, characterized by a high M1 haplogroup frequency. The current structure of the Egyptian population may be the result of further influence of neighbouring populations on this ancestral population[84]
Diop disputed sweeping definitions of mixed races in relation to African populations, particularly when associated with the Nile Valley. He acknowledged the existence of 'mixed' peoples over the course of Egyptian history but also argued for indigeous variants already in situ as opposed to massive insertions of Hamites, Mediterraneans, Semites or Cascasoids into ancient groupings. Mixed race theories have also been challenged by contemporary scholars in relation to African genetic diversity. These researchers hold that they too often rely on a stereotypical conception of pure or distinct races that then go on to intermingle. However such conceptions are inconsistently applied when it comes to African peoples, where typically, a "true negro" is identified and defined as narrowly as possible, but no similar attempt is made to define a "true white". These methods it is held, downplay normal geographic variation and genetic diversity found in many human populations and have distorted a true picture of African peoples.[85]
- Keita and Kittles (1999) argue that modern DNA analysis points to the need for more emphasis on clinal variation and gradations that are more than adequate to explain differences between peoples rather than pre-conceived racial clusters. Variation need not be the result of a "mix" from categories such as Negroid or Caucasoid, but may be simply a contiuum of peoples in that region from skin color, to facial features, to hair, to height. The present of aquiline features for example, may not be necessarily a result of race mixture with Caucasoids, but simply another local population variant in situ. On a bigger scale, the debate reflects the growing movement to minimize race as a biological construct in analyzing the origins of human populations.
In summary, modern anthropological and DNA scholarship repeats and confirms many of the criticisms made by Diop as regards to arbitrary classifications and splitting of African peoples, and confirms the genetic linkages of Nile Valley peoples with other African groups, including East Africa, the Sahara, and the Sudan. This modern research also confirms older analyses, (Arkell and Ucko 1956, Shaw 1976, Falkenburger 1947, Strouhal 1971, Blanc 1964, et al.,[86]). This same modern scholarship however in turn challenges aspects of Diop's work, particularly his notions of a worldwide black phenotype.
- Perhaps Diop's greatest achievement is his insistence in placing Nile Valley peoples in their local and African context, drawing a picture of a stable, ancient population deriving much of its genetic inheritance from that context, as opposed to attempts to split, cluster, subdivide, define and regroup them into other contexts. Such a vision of inherent unity and continuity, ironically, is also supported in part by modern mainstream Egyptologists such as Frank Yurco:
| “ |
Certainly there was some foreign admixture [in Egypt], but basically a homogeneous African population had lived in the Nile Valley from ancient to modern times... [the] Badarian people, who developed the earliest Predynastic Egyptian culture, already exhibited the mix of North African and Sub-Saharan physical traits that have typified Egyptians ever since (Hassan 1985; Yurco 1989; Trigger 1978; Keita 1990.. et al.,)... The peoples of Egypt, the Sudan, and much of East African Ethiopia and Somalia are now generally regarded as a Nilotic continuity, with widely ranging physical features (complexions light to dark, various hair and craniofacial types) but with powerful common cultural traits, including cattle pastoralist traditions (Trigger 1978; Bard, Snowden, this volume). |
” |
(F. Yurco "An Egyptological Review", 1996)[79]
- Rousseau, Madeleine and Cheikh Anta Diop (1948) "1848 Abolition de l'esclavage - 1948 evidence de la culture nègre", Le musée vivant, issue 36-37. Special issue of journal "consacré aux problèmes culturels de l'Afrique noire a été établi par Madeleine Rousseaux et Cheikh Anta Diop." Paris: APAM, 1948.
- (1954) Nations nègres et culture. Paris: Éditions africaines. Second edition (1955), Nations nègres et culture: de l'antiquité nègre-égyptienne aux problèmes culturels de l'Afrique noire d'aujourd'hui, Paris: Éditions Africaines. Third edition (1973) Paris: Présence Africaine, ISBN 2-7087-0263-3, ISBN 2-7087-0362-5. Fourth edition (1979) ISBN 2-7087-0688-8.
- (1959) L' unité culturelle de l'Afrique noire: domaines du patriarcat et du matriarcat dans l'antiquité classique, Paris: Présence Africaine. Second edition (c1982) Paris: Présence Africaine, ISBN 2-7087-0406-0, ISBN 978-2-7087-0406-0. English edition (1959) The cultural unity of negro Africa Paris. Subsequent English edition (c1962) Paris: Présence africaine. Subsequent English edition (1978) The cultural unity of Black Africa: the domains of patriarchy and of matriarchy in classical antiquity, Chicago: Third World Press, ISBN 0-88378-049-6. Subsequent English edition (1989) London: Karnak House, ISBN 0-907015-44-1.
- (1960) L' Afrique noire pré-coloniale. Étude comparée des systèmes politiques et sociaux de l’Europe et de l’Afrique noire, de l’antiquité à la formation des états modernes. Paris: Présence africaine. Second edition (1987) ISBN 2-7087-0479-6. (1987) Precolonial Black Africa: a comparative study of the political and social systems of Europe and Black Africa, from antiquity to the formation of modern states. Translated by Harold J. Salemson. Westport, Conn.: L. Hill, ISBN 0-88208-187-X, ISBN 0-88208-188-8, ISBN 978-0-88208-187-8, ISBN 978-0-88208-188-5.
- (1960) Les Fondements culturels, techniques et industriels d’un futur état fédéral d’Afrique noire. Paris. Second revised and corrected edition (1974) Les Fondements économiques et culturels d'un état fédéral d'Afrique noire, Paris: Présence africaine.
- (1967) Antériorité des civilisations nègres: mythe ou vérité historique? Series: Collection Préhistoire-antiquité négro-africaine. Paris: Présence africaine. Second edition (c1993) ISBN 2-7087-0562-8, ISBN 978-2-7087-0562-3.
- (1968) Le laboratoire de radiocarbone de l'IFAN. Series: Catalogues et documents, Institut Français d'Afrique Noire No. 21.
- (1974) The African Origin of Civilization: Myth or Reality. (Translation of sections of Antériorité des civilisations négres and Nations nègres et culture). Translated from the French by Mercer Cook. New York: L. Hill, ISBN 0-88208-021-0, ISBN 0-88208-022-9
- (1974) Physique nucléaire et chronologie absolue. Dakar: IFAN. Initiations et études Africaines no. 31.
- (1977) Parenté génétique de l'égyptien pharaonique et des langues négro-africaines: processus de sémitisation, Ifan-Dakar: Les Nouvelles Éditions Africaines, ISBN 2-7236-0162-5.
- (1978) Black Africa : the economic and cultural basis for a federated state. Translation by Harold Salemson of Fondements économiques et culturels d'un état fédéral d'Afrique noire. Westport, Conn.: Lawrence Hill & Co, ISBN 0-88208-096-2, ISBN 1-55652-061-1. New expanded edition (1987) ISBN 0-86543-058-6 (Africa World Press), ISBN 0-88208-223-X.
- UNESCO Symposium on the Peopling of Ancient Egypt and the Deciphering of Meroitic Script. Cheikh Anta Diop (ed.) (1978), The peopling of ancient Egypt and the deciphering of Meroitic script: proceedings of the symposium held in Cairo from 28 January to 3 February 1974, UNESCO. Subsequent edition (1997) London: Karnak House, ISBN 0-907015-99-9.
- (c1981) Civilisation ou barbarie: anthropologie sans complaisance. Présence africaine, ISBN 2-7087-0394-3, ISBN 978-2-7087-0394-0. English edition (c1991) Civilization or barbarism: an authentic anthropology Translated from the French by Yaa-Lengi Meema Ngemi, edited by Harold J. Salemson and Marjolijn de Jager. Brooklyn, N.Y.: Lawrence Hill Books, c1991. ISBN 1-55652-048-4, ISBN 1-55652-048-4, ISBN 1-55652-049-2.
- (1989) Nouvelles recherches sur l'égyptien ancien et les langues négro-africaines modernes. Paris: Présence africaine, ISBN 2-7087-0507-5.
- (1989) Egypte ancienne et Afrique Noire. Reprint of article in Bulletin de l'IFAN, vol. XXIV, series B, no. 3-4, 1962, pp. 449 à 574. Université de Dakar. Dakar: IFAN.
- (c1990) Alerte sous les tropiques: articles 1946-1960: culture et développement en Afrique noire. Paris: Présence africaine, ISBN 2-7087-0548-2. English edition (1996) Towards the African renaissance: essays in African culture & development, 1946-1960. Translated by Egbuna P. Modum. London: Karnak House, ISBN 0-907015-80-8, ISBN 0-907015-85-9.
- Joseph-Marie Essomba (ed.) (1996) Cheikh Anta Diop: son dernier message à l'Afrique et au monde. Series: Sciences et connaissance. Yaoundé, Cameroun: Editions AMA/COE.
- (2006) Articles : publiés dans le bulletin de l'IFAN, Institut fondamental d'Afrique noire, (1962–1977). Series: Nouvelles du sud ; no 35-36. Yaoundé: Silex. ISBN 2-912717-15-9, ISBN 978-2-912717-15-3, ISBN 978-9956-444-12-0, ISBN 9956-444-12-X.
- ^ S. Ademola Ajayi, "Cheikh Anta Diop" in Kevin Shillington (ed.) Encyclopedia of African History.
- ^ Diop, Cheikh Anta, Bernard Nantet (ed.), Dictionnaire de l'Afrique, Paris: Larousse, page 96.
- ^ Jackson and Rashidi, op. cit; Chris Gray, Conceptions of History in the Works of Cheikh Anta Diop and Theophile Obenga, (Karnak House:1989) 11-155
- ^ Diop, C.A., African Origins of Civilization - Myth or Reality: Chicago, Ill, Lawrence Hill Books 1974. pp. ix
- ^ Danielle Maurice, "Le musée vivant et le centenaire de l’abolition de l’esclavage: pour une reconnaissance des cultures africaines", Conserveries mémorielles, revue transdisciplinaire de jeunes chercheurs. http://cm.revues.org/127 accessed 17 June 2010.
- ^ Bulletin de l'IFAN, Template:XXIV, 3-4, 1962
- ^ Cheikh Anta Diop, The Cultural Unity of Negro Africa, (Paris: Présence Africaine, 1963), English translation: The Cultural Unity of Black Africa: The Domains of Patriarchy and of Matriarchy in Classical Antiquity, (Karnak House: 1989)
- ^ Doué Gnonsoa, Cheikh Anta Diop, Théophile Obenga : combat pour la Re-naissance africaine, éd. L'Harmattan, 2003.
- ^ Diop, C.A., African Origins of Civilization - Myth or Reality: Chicago, Ill, Lawrence Hill Books 1974. pp. xii
- ^ Diop, C.A. (1974) op. cit pp. xii-xiii
- ^ Diop, C.A. (1974) op. cit pp. xiii
- ^ Diop, C.A. (1974) op. cit pp. xiv
- ^ Diop, C.A. (1974) op. cit pp. xiv
- ^ Diop, C.A. (1974) op. cit pp. xiv
- ^ Demba Sy, Papa "L'itineraire Politique de Cheikh Anta Diop" Nomade - Cheikh Anta Diop. Paris-Montreal, l'Harmattan 2000. pp 192-199
- ^ Demba Sy, Papa (2000), opt. cit 192-99
- ^ Demba Sy, Papa (2000), opt. cit 192-99
- ^ Diop, C.A., African Origins of Civilization - Myth or Reality: Chicago, Ill, Lawrence Hill Books 1974. pp. X, Footnote 4.
- ^ Chris Gray, Conceptions of History in the Works of Cheikh Anta Diop and Theophile Obenga, (Karnak House:1989) 11-155
- ^ Cheikh Anta Diop, The Pharaoh of Knowledge - Free Speech Mauritania (2006)
- ^ Alain Froment, 1991. "Origine et evolution de l'Homme dans la Pensée de Cheikh Anta Diop: une Analyse Critique", Cahiers d'Etudes africaines, XXXI-1-2: 29-64.
- ^ UNESCO, "Symposium on the Peopling of Ancient Egypt and the Deciphering of the Meroitic Script; Proceedings", (Paris: 1978), pp. 3-134
- ^ John G. Jackson and Runoko Rashidi, Introduction To African Civilizations, (Citadel: 2001), ISBN 0-8065-2189-9, pp. 13-175
- ^ Lefkowitz, M.R. (1996). Not Out of Africa: How" Afrocentrism" Became an Excuse to Teach Myth as History. pp. 27-193
- ^ Jackson and Rashidi, op. cit
- ^ Charles Bonnet and Dominique Valbelle, The Nubian Pharaohs: Black Kings on the Nile, (AUC Press: 2007), pp. 34-183
- ^ F. J. Yurco, "Were the ancient Egyptians black or white?", Biblical Archeology Review (Vol 15, no. 5, 1989), pp. 24-9, 58.
- ^ a b Frank Yurco, "An Egyptological Review", 1996 -in Mary R. Lefkowitz and Guy MacLean Rogers, Black Athena Revisited, 1996, The University of North Carolina Press, pp. 62-100
- ^ Cheikh, Anta Diop, The Cultural Unity of Negro Africa, (Paris: Présence Africaine, 1963), English translation: The Cultural Unity of Black Africa: The Domains of Patriarchy and of Matriarchy in Classical Antiquity, (Karnak House: 1989), pp. 53-111
- ^ Herodotus, History, Book II.
- ^ Cheik Anta Diop, Nations Negres et Culture,
- ^ Cheikh Anta Diop, "Evolution of the Negro world", résence Africaine (Vol. 23, no. 51, 1964), pp. 5-15
- ^ Carleton Coon, Races of Mankind, 1962
- ^ Philip L Stein and Bruce M Rowe, Physical Anthropology, (McGraw-Hill, 2002, pp. 54-166
- ^ Cheikh Anta Diop, "Evolution of the Negro world", Présence Africaine (Vol. 23, no. 51, 1964), pp. 5-15
- ^ See S.O.Y. Keita and Rick A. Kittles,' The Persistence of Racial Thinking and the Myth of Racial Divergence', American Anthropologist (1997) on study of C. Loring Brace et al., 'Clines and clusters versus "race"'(1993) and S.O.Y. Keita. "Early Nile Valley Farmers from El-Badari: Aboriginals or "European" Agro-Nostratic Immigrants? Craniometric Affinities Considered With Other Data". Journal of Black Studies, Vol. 36 No. 2, pp. 191-208 (2005)
- ^ Diop, op. cit
- ^ S.O.Y. Keita and Rick A. Kittles,' The Persistence of Racial Thinking and the Myth of Racial Divergence', American Anthropologist (1997); S.O.Y. Keita. "Early Nile Valley Farmers from El-Badari: Aboriginals or "European" Agro-Nostratic Immigrants? Craniometric Affinities Considered With Other Data". Journal of Black Studies, Vol. 36 No. 2, pp. 191-208 (2005)
- ^ Keita, (2005) op. cit
- ^ Keita and Kittles (1997): op. cit; Keita (2005): op. cit; Keita, "Further studies of crania", op. cit.; Hiernaux J (1975) The People of Africa. New York: Charles Scribner's Sons; Hassan FA (1988) The predynastic of Egypt. J. World Prehist. 2: 135-185
- ^ S.O.Y. Keita, Early Nile Valley Farmers, From El-Badari, Aboriginals or "European" Agro-Nostratic Immigrants? Craniometric Affinities Considered With Other Data, S.O.Y. Keita, Journal of Black Studies, Vol. 36 No. 2, pp. 191-208 (2005)
- ^ Patterns of Human Diversity, within and among Continents, Inferred from Biallelic DNA Polymorphisms, Barbujani, et al., Geonome Research, Vol. 12, Issue 4, pp. 602-612), April 2002
- ^ Leiberman and Jackson 1995 "Race and Three Models of Human Origins", American Anthropologist 97(2) pp. 231-242
- ^ Bruce Trigger, 'Nubian, Negro, Black, Nilotic?', in Sylvia Hochfield and Elizabeth Riefstahl (eds), Africa in Antiquity: the arts of Nubia and the Sudan, Vol. 1 (New York, Brooklyn Museum, 1978).
- ^ Paul T. Nicholson, "Out of the Mummy's Shadow", Times Higher Education 17 Dec 2004. Review of David Jeffreys (ed.) Views of Ancient Egypt since Napoleon Bonaparte. London: UCL Press. ISBN 1-84472-001-2
- ^ (24) Jean Vercoutter at the 1974 UNESCO conference. Quoted in Shomarka Keita, 'Communications', American Historical Review (October 1992), pp. 1355-6.
- ^ Frank M. Snowden, Jr., 'Bernal's "Blacks", Herodotus, and the other classical evidence', Arethusa (Vol. 22, 1989); Before Colour Prejudice: the ancient view of blacks (Cambridge, MA, Harvard University Press, 1983)
- ^ Human Races: A Genetic and Evolutionary Perspective, Alan R. Templeton. American Anthropologist, 1998, 100:632-650; The Persistence of Racial Thinking and the Myth of Racial Divergence, S. O. Y. Keita, Rick A. Kittles, American Anthropologist, New Series, Vol. 99, No. 3 (Sep., 1997), pp. 534-544
- ^ <Apportionment of Racial Diversity: A Review, Ryan A. Brown and George J. Armelagos, 2001, Evolutionary Anthropology, 10:34-40 Web file:http://www.as.ua.edu/ant/bindon/ant275/reader/apportionment.pdf
- ^ Diop, op. cit
- ^ "TOWARDS THE AFRICAN RENAISSANCE: ESSAYS IN CULTURE AND DEVELOPMENT, 1946-1960." Trans. Egbuna P. Modum. London: The Estate of Cheikh Anta Diop and Karnak House, 1996.
- ^ Cheikh, Anta Diop, The Cultural Unity of Negro Africa, (Présence Africaine, Paris 1963), English translation: The Cultural Unity of Black Africa: The Domains of Patriarchy and of Matriarchy in Classical Antiquity, (Karnak House: 1989)
- ^ Comment by Prof. J. Galtung on The Cultural Unity of Black Africa : http://www.transcend.org/tms/2010/11/the-cultural-unity-of-black-africa/ (Transcend Media Service Oct. 2010)
- ^ Philip L Stein and Bruce M Rowe, Physical Anthropology, (McGraw-Hill, 2002, pp. 54-326
- ^ Encyclopædia Britannica 1984 ed. Macropedia Article, Vol 6: "Egyptian Religion", pg 506-508
- ^ Joseph H. Greenberg, The Languages of Africa. (Bloomington: Indiana University Press, 1966)
- ^ Russell G. Schuh, "The Use and Misuse of language in the study of African history" (1997), in: Ufahamu 25(1):36-81
- ^ Diop, C. A. 1977. Parenté génétique de l’egyptien pharaonique et des langues négro-africaines. Dakar: Les Nouvelles Éditions Africaines)
- ^ Ivan van Sertima, Egypt Revisited, Transaction Publishers: 1989, ISBN 0-88738-799-3
- ^ See for example http://www.linguistics.ucla.edu/people/schuh/Papers/A64_1997_language_and_history.pdf + Russell G. Schuh, "The use and misuse of language in the study of + African history" (1997), in: Ufahamu 25(1):36-81 (in PDF, 152 kB).
- ^ Yurco, op. cit.
- ^ M.Diakonoff, Journal of Semitic Studies, 43,209 (1998)
- ^ Russell G. Schuh, "The Use and Misuse of language in the study of African history" (1997), in: Ufahamu 25(1):36-81
- ^ Interview conducted by Charles Finch III in Dakar on behalf of the Journal of African Civilizations. Van Sertima, Ivan & Williams, Larry (eds.), Great African Thinkers - Cheikh Anta Diop: New Brunswick, NJ, Tranaction Books 1986. pp. 235-36
- ^ Diop, C.A., Civilization or Barbarism - An Authentic Anthropology: Brooklyn, NY, Lawrence Hill Books 1991. pp. 2-3
- ^ J. D. Walker, "The Misrepresentation of Diop's Views", Journal of Black Studies, Vol. 26, No. 1. (Sep., 1995), pp. 77-85
- ^ Walker. op. cit
- ^ Diop op. cit. African Origin..
- ^ Walker, op. cit.
- ^ "Je n’aime pas employer la notion de race (qui n’existe pas) (...). On ne doit pas y attacher une importance obsessionnelle. C’est le hasard de l’évolution." Fabrice Hervieu Wané, Cheikh Anta Diop, restaurateur de la conscience noire, Le Monde diplomatique, January 1998
- ^ Cheikh Anta Diop, The African Origin of Civilization, op. cit., p. 236.
- ^ Diop, op. cit
- ^ "Our Sacred Mission", speech at the Empire State Black Arts and Cultural Festival in Albany, New York, July 20, 1991
- ^ Diop, op. cit. Evolution of the Negro world' in Présence Africaine (1964)
- ^ "Pambazuka Online". Pambazuka. http://www.pambazuka.org/en/category/features/42249.
- ^ http://www.africannewsworld.com/2009/07/contemptuousness-of-sub-saharan-africa.html Chika Onyeani
- ^ new reality.htm "Language and reality". Owen Alik Shahadah , African Holocaust Society. http://www.africanholocaust.net/news_ah/language new reality.htm. Retrieved 2007-01-04.
- ^ http://www.africa-union.org/root/au/index/index.htm
- ^ a b Frank Yurco, "An Egyptological Review", 1996 -in Mary R. Lefkowitz and Guy MacLean Rogers, Black Athena Revisited, 1996, The University of North Carolina Press, p. 62-100
- ^ Cheikh Anta Diop, The African Origin of Civilization: Myth or Reality, (Lawrence Hill Books (July 1, 1989), pp. 37-279
- ^ Keita, "Further studies of crania", op. cit.; Hiernaux J (1975) The People of Africa. New York: Charles Scribner's Sons; Hassan FA (1988) The predynastic of Egypt. J. World Prehist. 2: 135-185
- ^ Stevanovitch A, Gilles A, Bouzaid E, Kefi R, Paris F, Gayraud RP, Spadoni JL, El-Chenawi F, Beraud-Colomb E., "Mitochondrial DNA sequence diversity in a sedentary population from Egypt", Annals of Human Genetics, 2004 Jan;68 (Pt 1):23-39.
- ^ Brown and Armelagos. op. cit. Apportionment of Racial Diversity; Keita and Kittles, The Persistence, op. cit.
- ^ Mitochondrial DNA sequence diversity in a sedentar...[Ann Hum Genet. 2004] - PubMed Result
- ^ Apportionment of Racial Diversity: A Review, Ryan A. Brown and George J. Armelagos, 2001, Evolutionary Anthropology, 10:34-40)[33]
- ^ S.O.Y Keita, 'Royal incest and Diffusion in Africa", American Ethnologist > Vol. 8, No. 2 (May, 1981), pp. 392-393
- François-Xavier Fauvelle (1996), L'Afrique de Cheikh Anta Diop: histoire et idéologie. Karthala Editions (in French)
| Persondata |
| Name |
Diop, Cheik Anta |
| Alternative names |
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| Short description |
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| Date of birth |
29 December 1923 |
| Place of birth |
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| Date of death |
7 February 1986 |
| Place of death |
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External audio
