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Glider
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The Black Nubians Of The Nile

Lisa-Anne Julien,


en days of pyramids, tombs and museums of Cairo left Lisa-Anne Julien impressed but not quite sated. It was only after an Egyptian told her about the black people of Aswan, Southern Egypt, she realized the missing dimension of her trip.

Before my 10 hour train journey from Cairo to Aswan, I was cruelly misinformed that there wasn’t much difference between first and second-class compartments. If you’re ever faced with that choice, opt for first class. Ten hours is a long time in a country that celebrates the culture of tea drinking and at the same time does not practice a culture of keeping clean toilets on a train. But there I shall end my criticism, for I hate it when tourists visit a country and begin every sentence with “why don’t they have ...?”. I am happy to say that after my initial shock in the train, the captivating splendour of Aswan relegated any hiccups in the journey to a distant memory.

I had come to Aswan for one thing – to meet the Nubian people, the black Africans of Southern Egypt. The land of Nubia can be found in between modern-day Southern Egypt and Northern Sudan (check other website) and is believed to be the oldest Black culture in Africa. Although the land of Nubia is no longer recognized on the map, due to the migration of its inhabitants to Egypt and Sudan, many of its inhabitants still call themselves Nubians. Certainly, in Aswan, the Nubian people, made no qualms in letting me know “we are Black Africans, not Arabs.”

In trying to find a hotel that my shoe-string budget would not resist, I discovered the notion of “Egyptian Hospitality.” This was by no means facetious. In Aswan, there is no barging into hotels, enquiring about prices after the mandatory pleasantries and hastily making a decision. In the first hotel I entered the manager came to greet me, accompanied by that wonderful ice-breaker, Egyptian tea, and sat down to do business the Egyptian way. After a long and friendly chat, we got to crunch of the matter. It was, as it turned out, out of my price range and so I excused myself graciously. By hotel number four, this process that began with such an admiration for a slap in the face of westernization, was beginning to get on my weary nerves. I could stomach no more tea and simply agreed to the price. It was a great choice, with a fantastic view of the Nile River from the hotel top floor where the pool was kept.

Within a few hours of my stay at the hotel, the maid, a Nubian woman, came to me with a warmth that all tourists who ever visit Nubia speak of. I was to learn later that it is quite unusual to see black visitors in Aswan, as most of the tourists are white Europeans or Americans. So there was a lot of excitement among the Nubian people at seeing a black person, and this maid, Naila, was no exception. She let me know upfront that we were sisters and I was invited to her home for lunch the next day, an invitation I eagerly accepted. As we conversed I allowed my eyes to roam over her face and was intrigued by the manner in which her beauty was highlighted by her hijab.

My walk along the main street of Aswan for the next few hours was punctuated by Nubian men trying to get me to go on a felucca ride. Feluccas are wooden, non-motorised boats which for centuries, have provided transportation across the Nile. A ride is truly a must while in Aswan. However, I wanted to enjoy this experience on my own terms and found myself becoming quite exasperated at the continual interjection of my space by the marriage of tourism and money. While I stood at the edge of a pier watching the feluccas, my long dreadlocks did not go amiss to an astute young man. “Rasta!” he shouted. “Whaaaat??” I thought, who is this tiny town of Aswan knows anything about Rasta? He introduced himself as Ziggy. As in Marley? I immediately felt a sense of closeness to him and plunged into a barrage of questions about where I could possibly get some solitary time close to the Nile. He hailed a taxi and we were off. There is virtually no street crime in Aswan or even Cairo for that matter, so the issue of safety was nicely tucked away at the back of my mind.

Ziggy took me on the outskirts of Aswan where we switched into a small rowboat. We set sail to the other side of the Nile and to Ziggy’s village. The quaint set of flat-topped houses transported me into another realm and the serenity of the setting made it an enchanting experience. Upon meeting Ziggly’s father, who is a teacher of science and mathematics in the village, a quiet wisdom could be felt exuding from him. The all-too-familiar tea was brought in and for a second I could have been in the Caribbean, the US of UK, all places where I have social networks and feel familiar. It was at this point that Ziggy offered to put me up for the few days I was in Aswan. It seems as though accommodating tourists was part of the Nubian culture. The previous year they had hosted a European traveler who, to this day, keeps in contact and sends his friends to visit the village. Although I was tempted to accept his offer, I knew I wanted my own space and time on this holiday so, as graciously as I could, I opted to remain in my hotel.

Later that day, Ziggy took me to a breathtaking part of the Nile, where I could see a village embedded in the mountains along with a convoy of camels in a distance. It was a perfect site for meditation. As I watched the river flow from South to North, I thought of thirsts it had quenched throughout the history of time, from the flowers in the Garden of Eden to the Egyptian workers building the pyramids to the clothes washed and beaten upon rocks by the Nubians today. As the sun marched its way down into the Nile, I finally treated myself to a felucca ride (in Ziggy’s felucca of course).

My sister came to fetch me for lunch the next day as promised. Walking through her village with her, there was a deep sense of contentment about life emanating from her; like she, without even having ever left Aswan, knew the futility of running after the ever-elusive dollar. When I saw the feast her mother had prepared for me, I was humbled almost to tears. The hospitality was overwhelming and we spent the next few hours going to the homes of her family. At each home, I was obliged to have tea and although their English was as good as my Arabic, a universal language prevailed that gave credence to the notion of an African personality.

By day three, I felt obligated to engage in some typical tourist behavior. I decided to take a boat across to the Temple of Isis but more commonly known as the Philae Temple. The Temple of Isis was built in the 4th century BC, a tribute to the goddess of motherhood and sexuality. Standing in the middle of the vast courtyard and observing the written history inscribed on the temple’s walls, the greatness of Egyptian civilization became apparent to me. This is the place where African men and women shaped the known world. The world, including Greece came to Egypt to learn religious systems called the Mysteries. Going even further back to Nubian history, the Geeks and Egyptians spoke of the mysteries of the Nubian world and the secrets of its wealth and knowledge of trade and industry. The construction of a dam in Aswan 1960 saw the excavation of over 5,000 Nubian artifacts and also unearthed insights into the lost Kingdoms of Nubia.

My last day in Aswan was spent bustling through the markets, namely the Nubian Bazaar. I quickly discovered also the notion of bargaining, Nubian style. Not only is it a means of reducing prices, but it is also as a way of socialising with others. As I bargained, I reminisced on what pre-colonial African markets may have been like. As I understand it, back then, everything revolved around the market and market-days. The days of the week were known as one-day after market day, two-days after market day and so on. To bargain meant having and wanting a conversation with someone, whereas to simply agree on an initial price, or disagree and walk off implied that you did not care to speak to the person. In Aswan, the same feeling pervaded, the bargaining process was a polite way of facilitating human connections. How far we have strayed from who we were!

As Naila helped me pack my bags for Cairo, I ever so subtly placed a tip in her hand for the cleaning and her hospitality far beyond her job. Naila’s expression, mirroring disappointment, was anything but subtle; she firmly placed the money back in my hand and said, “No, Lisa, you are my sister, I only ask that you write and send me some pictures of your holiday here.” As I lounged back into the plush seats of first class, I thought of Naila’s simple request. She, Ziggy and the others had given unconditionally and even if there was a shimmer of expectation in terms of money, the manner in which they sustained their livelihoods was done with grace and devoid of the nasty sting of capitalism. The inner beauty of the Nubian people, can any day, go head to head with the construction of the Pyramids as one of the many wonders of the world.



Lisa-Anne Julien is Trinidadian-born and currently residing in Johannesburg. By profession, she is a gender researcher.
She is also a freelance writer and has written for a number of publication, which include Y Mag, Bl!nk, Sunday Times, New African to name a few.

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rasol
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If Osiris was of Nubian origin, it would be easy to understand why the stuggle between Set and Horus took place in Nubia.


It is striking that *the goddess Isis, according to the legend, has precisely the same skin color that Nubians always have, and that the god Osiris has what seems to me an ethnic epithet indicating his Nubian origin."*
--Amélineau, Prolégomènes, pp. 124-125

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ArtistFormerlyKnownAsHeru
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“If you do not understand White Supremacy (Racism) - what it is, and how it works - everything else that you understand, will only confuse you.” - Neely Fuller, Jr. (1971)
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Glider
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quote:


As a movement, Afrocentrism is another of the clever but essentially simple-minded hustles that have come about over the last 25 years, promoted by what was once called “the professional Negro”—a person whose “identity” and “struggle” constituted a commodity.
James Baldwin was a master of the genre, as a writer, public speaker, and television guest, but he arrived before his brand of engagement by harangue was institutionalized. Now, as for most specious American ideas claiming to “get the story straight,” the best market for this commodity is our universities, where it sells like pancakes, buttered by the naive indignation of students and sweetened by gushes of pitying or self-pitying syrup.

Though at its core Afrocentrism has little intellectual substance, it has benefited from the overall decline of faith that has caused intellectuals to fumble the heroic demands of our time.



- Stanley Crouch (1994)

http://www.city-journal.org/article01.php?aid=1426


A fair description of many of the PERMANENT TROLLS on eyptsearch/Ancient Egypt.

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Apocalypse
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Glider, the scum-bagger or dirt-bagger, prefers such strawman tactics as attacking "Afrocentrism" rather than responding to direct challenges to his preposterous "Egyptians were not black" rants.
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Sundjata
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http://www.egyptsearch.com/forums/ultimatebb.cgi?ubb=get_topic;f=15;t=000028

--------------------
mr.writer.asa@gmail.com

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rasol
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quote:
rather than responding to direct challenges to his preposterous "Egyptians were not black" rants.
^ Of course he can't respound directly.

What can he say of relevance about the following....

quote:
Originally posted by rasol:
If Osiris was of Nubian origin, it would be easy to understand why the stuggle between Set and Horus took place in Nubia.


It is striking that *the goddess Isis, according to the legend, has precisely the same skin color that Nubians always have, and that the god Osiris has what seems to me an ethnic epithet indicating his Nubian origin."*
--Amélineau, Prolégomènes, pp. 124-125

^ Glider respounds: Afrocentrism, carpetbagger blah blah.

Osirus and the Ancient Egyptian are related to modern Upper Egyptian Fellahin, Beja and Nubian.

Glider is related to the Lebanese Syrian and Euroupean "carpetbaggers." This is why he is obsessed with the term. [and oxymoronic reference to Northern US Americans by Southern Confederates]

Isn't that so, Glider?

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alTakruri
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BTW Baldwin thought disparingly of Diop. Baldwin did
not believe in or cotton to any idea of a "negro" Egypt.
quote:

... Cheikh Anta Diop, [who], in sum, claimed the ancient Egyptian
empire as part of the Negro past. I can only say that this question
has never greatly exercised my mind, nor did M. Diop succeed in doing
so -- at least not in the direction he intended. He quite refused to
remain within the 20 minute limit, and while his claims of the
deliberate dishonesty of all Egyptian scholars may be quite well
founded for all I know, I cannot say he convinced me.

quote:
Originally posted by Glider:
quote:


As a movement, Afrocentrism is another of the clever but essentially simple-minded hustles that have come about over the last 25 years, promoted by what was once called “the professional Negro”—a person whose “identity” and “struggle” constituted a commodity.
James Baldwin was a master of the genre, as a writer, public speaker, and television guest, but he arrived before his brand of engagement by harangue was institutionalized. Now, as for most specious American ideas claiming to “get the story straight,” the best market for this commodity is our universities, where it sells like pancakes, buttered by the naive indignation of students and sweetened by gushes of pitying or self-pitying syrup.

Though at its core Afrocentrism has little intellectual substance, it has benefited from the overall decline of faith that has caused intellectuals to fumble the heroic demands of our time.



- Stanley Crouch (1994)

http://www.city-journal.org/article01.php?aid=1426


A fair description of many of the PERMANENT TROLLS on eyptsearch/Ancient Egypt.


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Apocalypse
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^ Stanley Crouch is one of these non-white writers, in the vein of Salman Rushdie and VS Naipaul, who has found a profitable niche in voicing racist sentiments that modern political sensibilities prevent europeans from expressing publicly.
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-Just Call Me Jari-
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I thought Aswan was part of Egypt or Upper Egypt.
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-Just Call Me Jari-
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Man I SWAER when I graduate College Im going to Kmt...An Ill visit my Brothers and Sisters in Aswan and Upper Egypt and tell them how whites believe they could have never buitl such a greeat nation and how AA are defending their name and being ridiculed.....I can't WAIT to see Egypt.
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Djehuti
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In another thread...

quote:
Glider asked about Africa's "claim" to Egypt:

After almost eighteen years, has anything changed at all?

quote:
To which Sundiata replied:

Not really. Only that a bit of the insistence has become increasingly justified by contemporary data.

quote:
Glider then asked:

What contemporary data are you talking about? Can you provide some actual details of these recent discoveries that support your claims?

quote:
So Sundiata answers and rattles out only a handful of the mountains of evidence:

It would have indeed helped out a ton if you were versed in the said field that you promote all over this forum, however, I will cite some brief literature:



Origins (archaeology):

Dynastic race of NonAfricans as founders of Egyptian civilization? Not really!

This invasion theory was very much a product of its time. Individuals such as Hitler encouraged this approach, but in fact diffusionist theories involving superior racial groups bringing civilization to indigenous peoples were popular among many of the colonial powers of western Europe. At the time, Africa was known as "the heart of darkness", and was thought to be incapable of producing an advanced culture without outside influence. In fact, it was the defeat of Nazism, and the granting of independence to many of the former European colonies in Africa, that would finally drive such theories from popularity. Though invasion theories would persist among a few Egyptologists for some time, and even see a resurrection in popular works as late as the 1990s, most scholars abandoned their search for the foreign origins of Egyptian civilization. Today, we look instead for indigenous development and the roots of dynastic Egyptian culture within the Nile Valley itself and the immediate territory surrounding this cradle of civilization.

The Origin of Egyptian Civilization

The period when sub-Saharan Africa was most influential in Egypt was a time when neither Egypt, as we understand it culturally, nor the Sahara, as we understand it geographically, existed. Populations and cultures now found south of the desert roamed far to the north. The culture of Upper Egypt, which became dynastic Egyptian civilization, could fairly be called a Sudanese transplant. Egypt rapidly found a method of disciplining the river, the land, and the people to transform the country into a titanic garden. Egypt rapidly developed detailed cultural forms that dwarfed its forebears in urbanity and elaboration. Thus, when new details arrived, they were rapidly adapted to the vast cultural superstructure already present. On the other hand, pharaonic culture was so bound to its place near the Nile that its huge, interlocked religious, administrative, and formal structures could not be readily transferred to relatively mobile cultures of the desert, savanna, and forest. The influence of the mature pharaonic civilizations of Egypt and Kush was almost confined to their sophisticated trade goods and some significant elements of technology. Nevertheless, the religious substratum of Egypt and Kush was so similar to that of many cultures in southern Sudan today that it remains possible that fundamental elements derived from the two high cultures to the north live on.
Egypt and Sub-Saharan Africa: Their Interaction , Encyclopedia of Precolonial Africa, by Joseph O. Vogel, AltaMira Press, Walnut Creek, California (1997), pp. 465-472


In his Genesis of the Pharaohs, Toby Wilkinson shines new light on the Predynastic by demonstrating that the majority of rock drawings in the Eastern Desert of Upper Egypt date to Naqada I (c. 4000–3500 BC). Since the petroglyphs depict wild African fauna, hunters with bows and dogs, and men herding cattle, it is clear that the now nearly lifeless region up to 100 km east of the Nile between Quft and Hierakonpolis was at this time a well-watered, well-populated, game-rich savanna. That the rock artists were not mere isolated pastoralists but also part-time Nile dwellers is evident because their works commonly include boats. This implies that the artists probably moved from river to range in seasonal cycles. Because of this, and the fact that so many of the drawings echo subjects in later Egyptian art, Wilkinson makes a compelling case that the rock artists were the ancestors of the dynastic Egyptians. His conclusion: “the heavy reliance of these people on herding and hunting rather than agriculture suggests that their roots — and indeed the roots of Egyptian civilization — lay not so much along the Nile but in the pre-arid Sahara.”
Genesis of the Pharaohs: Genesis of the ‘Ka’ and Crowns?


Quote:
The discoveries at Nabta Playa suggest the possibility of a previously unrecognized relationship between the Neolithic people living along the Nile and pastoralists in the adjacent Sahara which may have contributed to the rise of social complexity in ancient Egypt. This complexity, as expressed by different levels of authority within the society, forms the basis for the structure of both the Neolithic society at Nabta and the Old Kingdom of Egypt. It was this authority at Nabta which made possible the planned arrangement of their villages, the excavation of large, deep wells, and the construction of complex stone structures made of large, shaped and unshaped stones. There are other Nabta features which are shared by the two areas, but which appear suddenly and without evident local antecedents in the late Predynastic and early Old Kingdom in the Nile Valley. These include the role of cattle to express differences of wealth, power and authority, the emphasis on cattle in religious beliefs, and the use of astronomical knowledge and devices to predict solar events. Many of these features have a prior and long history of development at Nabta.

Late Neolithic megalithic structures at Nabta Playa

"This sub-Saharan culture is likely to be the predecessor of the Egyptians." - Source


Also see: Ancient Egyptian as an African Language, Egypt as an African Culture

Christopher Ehret
Professor of History, African Studies Chair
University of California at Los Angeles


Origins (Anthropology/Population Biology):

Determination of optimal rehydration, fixation and staining methods for histological and
immunohistochemical analysis of mummified soft tissues

A-M Mekota1, M Vermehren2

Biotechnic & Histochemistry 2005, 80(1): 7_/13

"Materials and methods
In 1997, the German Institute for Archaeology headed an excavation of the tombs of the nobles in Thebes-West, Upper Egypt. At this time, three types of tissues were sampled from different mummies: meniscus (fibrocartilage), skin, and placenta. Archaeological findings suggest that the mummies dated from the New Kingdom (approximately
1550_/1080 BC).....The basal epithelial cells were packed with melanin as expected for specimens of Negroid origin."


Abstract, Here. Full PDF inaccessible atm.

Side note: We know the word "Negroid" to be a misnomer in anthropology, however, the raw data and implications are the same. Same with this next citation:


The nature of the body plan was also investigated by comparing the intermembral, brachial, and crural indices for these samples with values obtained from the literature. No significant differences were found in either index through time for either sex. The raw values in Table 6 suggest that Egyptians had the “super-Negroid” body plan described by Robins (1983). The values for the brachial and crural indices show that the distal segments of each limb are longer relative to the proximal segments than in many “African” populations (data from Aiello and Dean, 1990). This pattern is supported by Figure 7 a plot of population mean femoral and tibial lengths; (data from Ruff, 1994), which indicates that the Egyptians generally have tropical body plans. Of the Egyptian samples, only the Badarian and Early Dynastic period populations have shorter tibiae than predicted from femoral length. Despite these differences, all samples lie relatively clustered together as compared to the other populations. - Sonia Zakrzewski (2003)

Male Badarian crania were analyzed using the generalized distance of Mahalanobis in a comparative analysis with other African and European series from the Howells’s database. The study was carried out to examine the affinities of the Badarians to evaluate, in preliminary fashion, a demic diffusion hypothesis that postulates that horticulture and the Afro-Asiatic language family were brought ultimately from southern Europe. (The assumption was made that the southern Europeans would be more similar to the central and northern Europeans than to any indigenous African populations.) The Badarians show a greater affinity to indigenous Africans while not being identical. This suggests that the Badarians were more affiliated with local and an indigenous African population than with Europeans. It is more likely that Near Eastern/southern European domesticated animals and plants were adopted by indigenous Nile Valley people without a major immigration of non-Africans. There was more of cultural transfer.- Early Nile Valley Farmers From El-Badari


"The Naqada [Upper Egypt] and Kerma ["Nubian"] series are so similar that they are barely distinguishable in the the territorial maps; they subsume the first dynasty series from Abydos" - Keita (1990)


"Previous concepts about the origin of the First Dynasty Egyptians as being somehow external to the Nile Valley or less “native” are not supported by archeology. In summary, the Abydos First Dynasty royal tomb contents reveal a notable craniometric heterogeneity. Southerners predominate. The suggestion of previous work, namely that crania with southern and coastal northern patterns might be present in these tombs, has been demonstrated and explained by historical and archaeological data.”" - Keita 1992

These are from:

Studies of Ancient Crania From Northern Africa, S.O.Y. Keita, American Journal of Physical Anthropology (1990)

Further Studies of Crania From Ancient Northern Africa: An Analysis of Crania From First Dynasty Egyptian Tombs, Using Multiple Discriminant Functions, S.O.Y. Keita, American Journal of Physical Anthropology, 87: 245-254 (1992)

Also see: The Geographical Origins and Population Relationships of Early Ancient Egyptians

Professor S.O.Y. Keita
Department of Biological Anthropology
Oxford University

Professor A. J. Boyce
University Reader in Human Population
Oxford University

To all of this Glider just does this...

 -

only emerging his head every now and then to attack 'Afrocentrism'! LMAO [Big Grin]

Posts: 26267 | From: Atlanta, Georgia, USA | Registered: Feb 2005  |  IP: Logged | Report this post to a Moderator
   

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