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Clyde Winters
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(c)Dr. Clyde A. Winters 2017




Afrocentrism is a mature social science. Therefore we must reject any proposition that maintains that Afrocentrism is a work in progress.

The goal of social science is to provide explanations about real phenomenon. The heuristic (way of knowing or discovering new ideas) in social science for purposes of understanding the methods used to produce knowledge in Afrocentrism: are anthropology which discovers new ideas by way of ethnography; and history which discovers new ideas by interpreting records relating to the past.

Each social science heuristic provides explanations about the world in different ways. In ethnography the researcher gathers information through personal interaction within a particular social situation one is studying. In history the researcher examines primary records of past and contemporary events that are written or in oral form. To analyze the data accumulated through anthropological and historical research the individual researcher uses cognitive mediation (thinking about the phenomenon) to make a direct interpretation of the available data, which s/he synthesizes, for the data’s eventual narration.

Narration is story telling. The Afrocentric scholar studies records relating to the past to tell the story of the ancient life ways and purposes of Black and African people.

Most historical work is descriptive. The historian poses a question about data relating to a set of human experiences to determine what really happened or existed at this or that place and time. This makes the foundation of historical research the reading of documents or listening to oral traditions (primary and secondary documents) to assemble the arguments relating to this or that event which s/he will interpret within the context of the time and place in which the human experience took place. As a result, you cannot interpret a historical event without respect to the social realities that existed when the historical event(s) took place.

Some researchers fail to see the science in Afrocentrism because they are looking at Afrocentrism from the outside. These researchers have failed to read the Afrocentric literature, so they misinterpret what Afrocentric ancient historical studies are. In many cases these researchers having read the critics of Afrocentrism, rather than the Afrocentric historians themselves and have developed ideas about Afrocentric heuristics that have no basis in fact.

Eurocentric and liberal historians maintain that we should reject Afrocentrism because it is science to promote self-esteem among African people. Stephen Howe, in Afrocentrism, maintains that Afrocentric history is romance-bound, i.e., a history based on conjecture and myth making, rather than factually grounded in evidence and critical analysis of the records of the past. Howe’s major contribution to the study of Afrocentrism is criticism of Diop’s use of dated references in many of his works. This is an unfair criticism, because in any field of research there are classics, which may be dated, yet provide the foundation for understanding a phenomenon today. The main problem with this view of Diop and other Afrocentric researchers discussed in Howe’s book, is that Howe fails to provided any contemporary or “dated” references which disconfirm the sources used by Diop. The absence of counter evidences to Diop’s research makes any of Howe's comments about the inadequacies of Afrocentric research groundless.

Another popular book, which purports to discuss Afrocentrism, is W.J. Wilson’s, Afrotopia: The roots of African-American popular history. Even though Moses claims to explain the roots of Afrocentrism, the texts only discusses the “Egyptocentrism” of the nineteenth century African American intellectuals, it fails to review the methods and research results of Afrocentric professionals.

Moses, an African-American professor of AA history at Pennsylvania State, makes it clear that in his opinion Afrocentrism is a historiography of decline. He bases this conclusion on the fact that Afrocentric scholars do not belong to the “academy”. To Moses “guild affiliation” (i.e., professional credentials of “expert knowledge” and affiliation with a white institution of higher learning) defines the ability of a scholar to write history.

Moses has no clue about Afrocentrism. In his opinion the Jewish American scholar Melville Herskovits developed Afrocentrism” (pp.11-12). This view is wrong; Afrocentrism was founded and has always been maintained by African American researchers.

Moses argues in Afrotopia, that Afrocentrism should be rejected because: 1) it was founded by white scholars to vindicate enslaved blacks (p.225); 2) it is an ideology of culturally impoverished, illiterate urban black males; and 3) it is not recognized as historically valid by “establishment” historians, so it should be summarily rejected, solely on this basis. We cannot accept the mambo-jumbo in Moses’ book, because he provides no counter evidence confirming his view that Afrocentric historical themes are invalid.

The fact that both Howe and Moses can demand that we reject Afrocentrism without any evidence falsifying the claims of Afrocentric social scientists, make it clear that the scientific method, which is suppose to be the preserve of “professional historians” is not recognized when there is a discussion of Afrocentric historical claims. Rather than testing hypotheses to refute Afrocentric claims, critics of Afrocentrism use induction, which can be defined as inferences of laws and generalizations derived from observation. The works of Moses and Howe are not good science because they relie on the non-scientific way of knowing, called the methods of tenacity (one holds firmly to the truth, because “they know it to be true”) and authority (the method of established belief, i.e., the ‘experts’ say it, as result whatever they say must be so).

Making judgments about Afrocentrism based on the works of Howe and Moses has led some post modernists to argue that we need a new history, because the methods used by Eurocentrists will ultimately back fire on Afrocentrists. This view cannot be supported by the research.

Afrocentric historians have proven that you can use established historical, anthropological, and linguistic methods to write authentic afrocentric studies of ancient history. Lorde ruminating on Western historicalism asked the question:” Can we use the master’s tools to dismantle the master’s house”. Some researchers believe that African people must write a “new history”, because using Western methods to research the African past, compromises such efforts from within and is self-defeating.

This proposition has no foundation in Afrocentric historical studies. Afrocentric researchers have used the various research methods to illuminate the ancient history of Blacks and Africans. As a result, we find that C.A. Diop in The African origin of Civilization; John Jackson, in Introduction to African Civilizations, and Man and God;

and J.A. Rogers, in Sex and Race, successfully used anthropological research methods.

J.A. Rogers, C.A. Diop, and W.E.B. DuBois, in The World and Africa, and The Negro used historical methods to make it clear that Blacks do have a HISTORY. And Th. Obenga, and C.A. Diop, in Nouvelles recherches sur l’egyptien ancien et les langues negro-africaines modernes, and Parente genetique de l’eyptien pharaonique et des langue Negro-africaines; and myself, have used regular historical and comparative linguistic methods to explain the ancient connections between contemporary African groups and ancient Black culture bearers like the Egyptians and Olmecs.

This shows that we don’t need a new history or anthropology.

John C., in a series of insightful post on the Ta Seti WWW forum at yahoo groups has proposed three reasons why we need to deconstruct historicalism. They are:

1. Dubois, Diop and Chancellor Williams recognized “that the methods we choose can compromise and subvert our goals and objectives;

2. They argue that the use of race theory in Afrocentric discourse circumscribes and subverts the liberating intentions of its paradigm by grounding it in conceptual fallacy that perpetuates intellectual bondage to eurocentrism; and

3. The Afrocentric paradigm is and will continue to be a work-in-progress if it is to remain a source of inspiration and enlightenment.

We must reject these views because they do not accurate reflect the social science traditions of the Afrocentrists. Although, some researchers may see Afrocentrism as a work in progress, this is patently untrue. Afrocentric social science research is based on almost 200 years of research and exists as a mature social science with its own validated paradigms and theoretical constructs.

Post modernist argues that race theory subverts Afrocentric discourse and therefore should be rejected. They believe that social equality can solve the problems of minorities, as all people are created equal. This notion of social equality is fine as a philosophical issue. But in regards to the existence of African Americans in the United States, it cannot resolve the issue of discrimination and white supremacy because of the “politics of the other”.

Put simply, the politics of the others implies that for white unity to truly exist there must be a frontier to be conquered and a subjugated minority to dominate. Andrew Hacker, in Two Nations: Black and white: separate, hostile, unequal (1992) believes that “whiteness” has been used as a method to maintain the status quo. He believes that this is most evident in attacks on affirmative action (p.203).

Afrocentric scholars because of the politics of realism have rejected this view and recognition that race does exist. This group of researchers argues that race is a European concept. Although race theory, and the politics of recognizing people belonging to a different ethnic group as the other, is assumed to be a modern invention this is untrue in relation to the interactions between Black and African people with other ethnic groups. Thus we find that after the Zhou defeated the African Shang dynasty they constant referred to these people as “li min” or ‘black heads’. It is no secret that al Jahiz, had to write a thesis in Iran, about the superiority of the Black race over the white, to make the Persian and Arab worlds aware of the great history of Blacks in the founding of Islam. These examples of “race “, from Chinese and Muslim civilization make it clear that a politics of differences has existed between Blacks, and other nationalities for thousands of years before Europeans began to write history.

In the United States the “politics of difference” according to Winthrop D. Jordan, in White over Black (Baltimore: Penguin Books, 1968), “Englishmen found blackness in human beings a peculiar and important point of difference. The Negro’s color set him radically apart from Englishmen” (p.20). To maintain control of the African, slave and the American Indians Englishmen invented the notion of the “white man”, thus we see the terminology employed to refer to Englishmen in America, changed over time from Christians, to Englishmen and Free and finally white according to Jordan (p.95). It was this change in identification of the Americans, from a purely religious and later a national identification (English), to the generic term white that allowed Europeans of all nationalities to come to America prosper and live harmoniously.

As a result, we see that for the “American”, the politics of difference white vs. Africans and Indians nurtured a sense of difference. This sense of difference did not threaten security and good relations among the politically dominant English group and the increasingly more numerous Scoths, Irish and Germans that began to settle in the United States by the late 1600’s and especially 1700”s.

Use of the term white, allowed new comers to the United States from Europe, to relinquish many of their customs, while retaining an ethnic identity with the dominate American group while they were assimilated into Anglo-American culture. Hacker, believes that Anglo-Americans welcomed the new immigrants because they needed allies to help in pacifying the frontier through subduing native Americans (p.9)

As a result, of this reality, Afrocentrists recognize three truths in the politics of realism: 1) racism and white supremacy exist, and will continue to exist for the for-see-able future; 2) there can never be a race blind society because of the absence of social equality due to a politics of difference; 3) liberalism will not solve the problems of African Americans.

Afrocentrists find nothing wrong if African people having race pride and self- sufficiency. Booker T Washington rejected the ideas of social equality and civil rights in favor of economic self-sufficiency. And after years of attempting integration through the NAACP, Du.Bois in Dusk of Dawn, also rejected the notion of social equality because it failed to help African Americans to provide direct action to uplift the socially depressed Black masses (p.193). This led DuBois to realize that all forms of segregation were not necessarily negative. This resulted from his view that it was nothing wrong with African Americans living in their own clean and secure communities and the patronizing of African American businesses. This idea has proved to be valid, given the fact that integration led to the demise of a majority of Black Businesses.

Both white Marxists, liberals and conservatives seem to agree that Blacks should avoid writing ancient history, because they fear Black unity and race pride. W.E.B. DuBois, believes that white liberals fear Black unity and racial pride because “No sooner do whites see this unwanted development [African American racial pride] than they point out in dismay the inevitable consequences: “You lose our Tutelage”, “You spurn our Knowledge”, “You need our wealth and technique”. They point out how fine is the world role of [Europeans the] elder brother” (see: Daniel Walker (Ed.), W.E.B.DuBois: the Crisis Writings, [Greenwich,Conn.:Fawcett Publications,1972] p.263).

The failure of white Liberals to support Afrocentrism results from the fact that many white liberals feel a sense of paternalism in relation to their interactions with Blacks. On Liberals and Black racial pride Harold Cruse in the Crises of the Negro Intellectual, noted that” so strategic in the do-gooder’s complex as to become laden with paternalism”. Due to this sense of paternalism among many white liberals James Baldwin referred to liberalism in regards to African Americans as “our affliction”.

Afrocentric researchers have never argued that they must reject anthropological and historical ways of knowing simply because these methods were first recognized by Europeans. In 1974, Harun Kofi Wangara, in an interview with Cheikh Anta Diop (Black World, Feb.1974, pp.53-61, recorded Diop’s views on researching Afrocentric history. In this interview Diop observed that “…I think that it will be necessary to put together polyvalent scientific teams, capable of doing in-depth studies , for sure, and that’s important. It bothers me when someone takes me on my word without developing a means of verifying what I say….We must form a scientific spirit, capable of seeing even the weaknesses of our own proofs, of seeing the unfinished side of our work and of committing ourselves to completing it. You understand? Therefore we should then have a work which could honestly stand criticism, because what we’ve done would have been placed on a scientific plane”. These comments by Diop make it clear Afrocentric researchers can use European heuristics to illuminate Africa logical knowledge.

The problem of white supremacy is not the research methods of history and anthropology, it is the mind of the researcher black or white undertaking the research. This means that true comprehension of the African past can only take place when researchers think independently of the Academe, which disrespects Afrocentrism, and conservative and liberal interest that jointly seek to prevent Black Unity and racial pride.

Chancellor Williams, in Destruction of Black Civilization has noted that Blacks can never have intellectual freedom because of white supremist efforts to control African intellectuals. He wrote that “The outcome and, indeed, the whole future of the race depends upon the extent to which we have become intellectually emancipated and decaucasianed enough to pioneer in original thinking”. This view of Williams has been verified over the past decade. If you look at all of the books published by mainstream publishing companies in relation to Afrocentrism, written by African Americans, the books have been primarily attacks on Afrocentrism and attempts by Afrocentrists to promote race pride.

In conclusion, there is no need to abandon European research methods because Afrocentric heuristics employ contemporary historical, linguistic and anthropological research within an atmosphere free of feelings of Black inferiority. It is the doxa, the cultural and political environmental factors that lead many researchers, both liberal and Eurocentric to deny the existence of an ancient history for African Americans. But, as noted by Diop, Afrocentrists want their studies to be scientifically valid so they can stand the test of time.

Afrocentric scholars must accept the notion of race because this is a reality of existence. The fact remains that in ancient China, the Muslim World, and even today on every network news program in the united States the identification of actors in the news of the day is via racial concepts of like blacks, whites and Hispanics.

Finally, the Afrocentric paradigm is not a work in progress. This paradigm has a long scientific tradition.

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C. A. Winters

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Clyde Winters
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Afro-American scholars have met the standards of scholarship for almost 200 years supporting the role of Blacks in ancient history.

During this period Eurocentric researchers have attempted to whiteout , Blacks from history.

Knowledge is cumulative. In other words we build new knowledge on the research of the giants in our field. From your lack of knowledge about DuBois' it is clear you have no recognition of the fact that what you guys are writing about has already been discussed formerly, and your job should be confirming or disconfirming what these giants wrote.

I teach educational philosophy on occasion. In this class I just don't talk about contemporary educators I also talk about the Greek philosophers.

The themes Ironlion, Mike, Marc and I write about is part of a 200 year tradition of Afro-American scholarship. Many Afro-American researchers need to learn to respect your own scholars. Don't let white supremacy continue to blind you to the truths of history.

Afrocentrism, is a mature social science that was founded by Afro-Americans almost 200 years ago.

These men and women provided scholarship based on contemporary archaeological and historical research the African/Black origination of civilization throughout the world. These Afro-American scholars, mostly trained at Harvard University (one of the few Universities that admitted Blacks in the 19th Century) provide the scientific basis the global role played by African people in civilizing the world.

Afrocentrism and the africalogical study of ancient Black civilizations was began by Afro-Americans.



The foundation of any mature science is its articulation in an authoritive text (Kuhn, 1996, 136). The africalogical textbooks published by Hopkins (1905), Perry (1893) and Williams (1883) provided the vocabulary themes for further afrocentric social science research.

The pedagogy for ancient africalogical research was well established by the end of the 19th century by African American researchers well versed in the classical languages and knowledge of Greek and Latin. Cornish and Russwurm (1827) in the Freedom Journal, were the first African Americans to discuss and explain the "Ancient Model" of history.


These afrocentric social scientists used the classics to prove that the Blacks founded civilization in Egypt, Ethiopia, Babylon and Ninevah. Cornish and Russwurm (1827) made it clear that archaeological research supported the classical, or "Ancient Model" of history.

Edward Blyden (1869) also used classical sources to discuss the ancient history of African people. In his work he not only discussed the evidence for Blacks in West Asia and Egypt, he also discussed the role of Blacks in ancient America (Blyden, 1869, 78).

By 1883, africalogical researchers began to publish book on African American history. G.W. Williams (1883) wrote the first textbook on African American history. In the History of the Negro Race in America, Dr. Williams provided the schema for all future africalogical history text.

Dr. Williams (1883) confirmed the classical traditions for Blacks founding civilization in both Africa (Egypt, Ethiopia) and West Asia. In addition, to confirming the "Ancient Model" of history, Dr. Williams (1883) also mentioned the presence of Blacks in Indo-China and the Malay Peninsula. Dr. Williams was trained at Howard.

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A decade later R.L. Perry (1893) also presented evidence to confirm the classical traditions of Blacks founding Egypt, Greece and the Mesopotamian civilization. He also provided empirical evidence for the role of Blacks in Phoenicia, thus increasing the scope of the ASAH paradigms.


Pauline E. Hopkins (1905) added further articulation of the ASAH paradigms of the application of these paradigms in understanding the role of Blacks in West Asia and Africa. Hopkins (1905) provided further confirmation of the role of Blacks in Southeast Asia, and expanded the scope of africalogical research to China (1905).

This review of the 19th century africalogical social scientific research indicate confirmation of the "Ancient Model" for the early history of Blacks. We also see a movement away from self-published africalogical research, and publication of research, and the publication of research articles on afrocentric themes, to the publication of textbooks.

It was in these books that the paradigms associated with the "Ancient Model" and ASAH were confirmed, and given reliability by empirical research. It was these texts which provided the pedagogic vehicles for the perpetuation of the africalogical normal social science.

The afrocentric textbooks of Hopkins (1905), Perry (1893) and Williams (1883) proved the reliability and validity of the ASAH paradigms. The discussion in these text of contemporary scientific research findings proving the existence of ancient civilizations in Egypt, Nubia-Sudan (Kush), Mesopotamia, Palestine and North Africa lent congruency to the classical literature which pointed to the existence of these civilizations and these African origins ( i.e., the children of Ham= Khem =Kush?).

The authors of the africalogical textbooks reported the latest archaeological and anthropological findings. The archaeological findings reported in these textbooks added precision to their analysis of the classical and Old Testament literature. This along with the discovery of artifacts on the ancient sites depicting Black\African people proved that the classical and Old Testament literature, as opposed to the "Aryan Model", objectively identified the Black\African role in ancient history. And finally, these textbooks confirmed that any examination of references in the classical literature to Blacks in Egypt, Kush, Mesopotamia and Greece\Crete exhibited constancy to the evidence recovered from archaeological excavations in the Middle East and the Aegean. They in turn disconfirmed the "Aryan Model", which proved to be a falsification of the authentic history of Blacks in early times.

The creation of africalogical textbooks provided us with a number of facts revealing the nature of the afrocentric ancient history paradigms. They include a discussion of:

1) the artifacts depicting Blacks found at ancient sites

recovered through archaeological excavation;

2) the confirmation of the validity of the classical and Old

Testament references to Blacks as founders of civilization in Africa and Asia;

3) the presence of isolated pockets of Blacks existing outside Africa; and

4) that the contemporary Arab people in modern Egypt are not the descendants of the ancient Egyptians.


The early africalogical textbooks also outlined the africalogical themes research should endeavor to study. A result, of the data collected by the africalogical ancient history research pioneers led to the development of three facts by the end of the 19th century, which needed to be solved by the afrocentric paradigms:

(1) What is the exact relationship of ancient Egypt, to Blacks in other parts of Africa;

(2) How and when did Blacks settle America, Asia and Europe;

(3) What are the contributions of the Blacks to the rise, and cultural expression ancient Black\African civilizations;

(4) Did Africans settle parts of America in ancient times.

As you can see the structure of Afrocentrism were made long before Boas and the beginning of the 20th Century.In fact , I would not be surprised if Boas learned what he talked about from the early Afrocentric researchers discussed in this post.

As you can see Afro-Americans have be writing about the Global history of ancient Black civilizations for almost 200 years. It was Afro-Americans who first mentioned the African civilizations of West Africa and the Black roots of Egypt. These Afro-Americans made Africa a historical part of the world.

Afro-American scholars not only highlighted African history they also discussed the African/Black civilizations developed by African people outside Africa over a hundred years before Bernal and Boas.

Your history of what you call "negrocentric" or Black Studies is all wrong. It was DuBois who founded Black/Negro Studies, especially Afro-American studies given his work on the slave trade and sociological and historical studies of Afro-Americans. He mentions in the World and Africa about the Jews and other Europeans who were attempting to take over the field.

There is no one who can deny the fact that Leo Hansberry founded African studies in the U.S., not the Jews.Hansberry was a professor at Howard University.

Moreover, Bernal did not initiate any second wave of "negro/Blackcentric" study for ancient Egyptian civilization. Credit for this social science push is none other than Chiek Diop, who makes it clear that he was influenced by DuBois.

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DuBois
Africalogical study of ancient history
There are four philosophical schools associated with the afrocentric study of ancient history: perennialist, essentialist, existentialist, and progressivist. The taxonomic system we use to classify the various afrocentric philosophical positions and related values affecting afrocentrism are modeled on philo-sophical developments associated with education.

We can use taxonomies of educational philosophies to discuss any proposed afrocentric curriculum because both education and philosophy are "cultural experiences". Moreover, because afrocentrism seeks to explain and delineate the story of African people, it clearly is a field of study which encompasses all aspects of the culture of Black and African people (Asante, 1990, 1991; Winters, 1994).

The perennialist afrocentrists study the great works. The adherents of this school include Martin Delaney (1978), Cornish and Russwurm (1827), Frederick Douglas (1966), and Edward Blyden (1869). These Afrocentrists see knowledge as truth, which is eternal.

The essentialist afrocentric school emphasize in their writing data that is well established through scientific research. Afrocentrists of this philosophical school include W. E. B. DuBois (1965, 1970), John Jackson (1974), C.A. Winters (1985, 1989, 1991, 1994) and Leo Hansberry (1981). They believe that as new research is published, it should be analyzed to discover how it relates to the ancient history of African and Black people to enrich our understanding of the past.

The existentialist afrocentrists believe that africalogical studies should thrive to teach African people to know more about themselves so we can have a better world. The afrocentric existentialists include J.A. Rogers, Anta Diop (1974, 1991), G.M. James (1954), Marcus Garvey (1966) and A.A. Schomburg (1979).


Research is the foundation of good science, or knowing in general. There are four methods of 1) Method of tenacity (one holds firmly to the truth, because "they know it" to be true); 2) method of authority (the method of established belief, i.e., the Bible or the "experts" says it, it is so); 3) method of intuition (the method where a proposition agrees with reason, but not necessarily with experience); and 4) the method of science (the method of attaining knowledge which calls for self-correction). To explain African origin of the Egyptians, I use the scientific method which calls for hypothesis testing, not only supported by experimentation, but also that of alternative plausible hypotheses that, may place doubt on the original hypothesis.

The aim of science is theory construction (F.N. Kirlinger, Foundations of behavior research, (1986) pp.6-10; R. Braithwaite, Scientific explanation, (1955) pp.1-10). A theory is a set of interrelated constructs, propositions and definitions, that provide a systematic understanding of phenomena by outlining relations among a group of variables that explain and predict phenomena.

Scientific inquiry involves issues of theory construction, control and experimentation. Scientific knowledge must rest on testing, rather than mere induction which can be defined as inferences of laws and generalizations, derived from observation. This falsity of logical possibility is evident in the rejection of the African origin of the Egyptians. These writers base their theories solely on observation--nonscientific knowledge is not science.
Karl Popper in The Logic of Scientific Discovery, rejects this form of logical validity based solely on inference and conjecture (pp. 33-65). Popper maintains that confirmation in science, is arrived at through falsification.

Therefore to confirm a theory in science one test the theory through regorous attempts at falsification. In falsification the researcher uses cultural, linguistic, anthropological and historical knowledge to invalidate a proposed theory. If a theory can not be falsified through yes of the variables associated with the theory it is confirmed. It can only be disconfirmed when new generalizations associated with the original theory fail to survive attempts at falsification.

In short, science centers on conjecture and refutation. Given 200 years of research in Afrocentrism, our job is to confirm the research into the role of Blacks in ancient history uncovered by the giants in Afrocentric Social Sciences discussed above.

Dr. Winters has written extensively on the ancient history of the African diaspora. He has numerous sites on the web were explains the ancient history of African people. His major work is Afrocentrism: Myth or Science . In Afrocentrism: Myth or Science Dr. Winters provides a detailed discussion of how to study Afrocentrism and provides an intimate and detailed study of the ancient Black civilizations outside Africa in Europe, Asia and the Americas.

The final afrocentric philosophical school is the progressivist. The afrocentric school of progressivism believes that we should have knowledge of the process and futuristic focus on afrocentric studies. The major exponent of this frame of reference is Molefi K. Asante (1991).

In general Diop (1974, 1991) caused an africalogical social scientific revolution because he was able to prove that Egypt was the archetypical civilization for many West Africans. This was an important discovery because almost all of the slaves that were sold in the United States had originally came from West Africa. Verification of the Egyptian origin of West Africans provided African Americans with relationship to the ancient Egyptians.
Moreover, Diop's use of linguistics, and anthropological evidence to confirm the African origin of Egypt eliminated the need for africalogical researchers to use the classical writers to prove the African origin of Egypt (Diop, 1977, 1978, 1981, 1986, 1987, 1988). This finding by Diop has led africalogical researchers to seek a better understanding of African philosophy through an interpretation of Egyptian philosophy.

Moreover, africalogical researchers like Dr.Winters, have also began the reconstruction of the Paleo-African language used by Blacks in prehistoric times (Anselin, 1982, 1982b, 1989; Winters, 1994) so that we will know more about the culture and civilization of the Proto-Africans. Dr. Winters in Before Egypt: The Maa Confederation, Africa's First Civilization, is about the Maa civilization. The Maa civilization existed in the Saharan highlands. The people of Maa founded many civilizations including Egypt, and Sumer.

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Dr, Winters in Egyptian Language, Niger-Congo Speakers and the Mountains of the Moon , provides the linguistic evidence that confirms the hypothesis of Cheikh Anta Diop, L. Homburger, M. Delafosse that the Niger-Congo speakers and Egyptians had a common origin. In this book we argue that many Egytians living in the 22 sepats of Upper Egypt spoke Niger-Congo languages including the Bantu Fulani and Mande languages.

Egyptian Languages , provides the genetic, linguistic and archaeological evidence relating to the diverse Niger-Congo speakers who made up segments of the Egyptian nation. Readers of this book will learn that the Niger-Congo speakers originated in the Highland regions of Middle Africa: the Mountains of the Moon ; and that this population which later settled Upper Egypt, formerly belonged to the Ounanian culture.


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Clyde Winters

The last major confirmation of the ASAH paradigms was made by Clyde Ahmad Winters (1977, 1979, 1981, 1983a, 1983c, 1983d, 1984, 1985) when he expanded our understanding of the role of Blacks\Africans in Indo-China, India and China; and the ancient literacy of Blacks (1979, 1983d, 1985c, 1986b). Using linguistic, anthropological and historical evidence, he proved that the earliest cultures of China and Indo-China were founded by Blacks from West Africa and modern Ethiopia (Winters, 1979, 1983d, 1985c, 1986b). In support of this history Dr. Winters has posted over 70 videos on YouTube.

Winters also made it clear that the earliest Japanese were Blacks and that Japanese is related to African languages (Winters, 1979, 1981, 1983a, 1983c, 1984). In addition he was able to prove that the founders of Xia and Shang were of African and Dravidian origin (1983c,1985c).

Using the findings of Wiener in regards to the writing of the Olmecs Winters discovered that the Blacks from West Africa left numerous inscriptions written in the Manding language (Winters, 1977, 1979, 1983a, 1985b) . Winters later discovered that due to the cognition between the Mande writing and ancient scripts used by the Minoans and Indus Valley he could read the Indus Valley Writing and the Linear A inscriptions (1985b).

• The study of Africans in ancient America has been fruitful. Dr. Leo Wiener, in Africa and the Discovery of America was the first to recognize that the ancient civilizations of Mexico had been incluenced by Africans. He was especially sure that the Mande speaking people influenced the religion and civilization of the Aztec and Maya people; and that the writing on the Tuxtla statuette was written in the Mande writing system.

Later Ivan van Sertima wrote an important book which highlighted the influence of Africans in Mexico. In They Came before Columbus, van Sertima discussed the African influence on the Olmec civilization, and the discovery of America by Abubakari, a ruler of the Mali empire in the 1300's A.D. Dr. Winters expands the discussion of Abubakari's voyage to America by discusing the colonies they left in North America and Brazil in his book African Empires in Ancient America.

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Dr. Clyde Winters has written extensively on the African origins of the Olmec. He deciphered the Olmec language and since then he has published numerous websites where he discussed the Olmec Kings and their civilization. The most important work of Dr. Winters is Atlantis in Mexico, in this book Dr. Winters provides a detailed account of the migration of the Mande speaking people from Africa to the Americas. He explains that they called themselves Xi (Shi) or Si people and provides an informative discussion of the Mexican traditions regarding the expansion of the Olmec from the Gulf Coast, to the Pacific coast of Mexico.

Atlantis in Mexico provide any researchers with a wealth of knowledge to understand the African origin of the Olmec. And the contributions of the Xi to the civilizations of Mexico.

Dr. Winters has expanded knowledge about the other Blacks who established colonies in the Americas before Europeans. In African Empires Ancient America,Dr. Winters discussed the Axumite, Mound Builders and other ancient Black Americans.

Recently, Dr. Winters has been interested in the recovery of Black Native American history as result Dr, Winters has written a book that details the history of the Black Native Americans.

 -

Any good research theme results in new hypotheses related to that theme. Although we have concetranted on anthropological, historical and and archaeological themes related to Afrocentrism, Dr, Winters has begun to write on the phylogeography of African people.


 -

Proficiency in a language other than English, helped africalogical researchers conduct the normal africalogical social science. It was DuBois' (1965, 1970) and Hansberry's knowledge of German that allowed these afrocentrists to conduct research into the role of Blacks in Egypt and Ethiopia. J.A. Rogers mastered many languages including French and German to prove that Blacks inhabited almost every continent on the globe. Dr. C. A. Winters (1977,1981\1982, 1985, 1991, 1994) had to learn Arabic, Chinese, Malinke, Portuguese, Otomi, Mayan, Swahili, Tamil and Tokharian (Kushana) to conduct his africalogical studies of Blacks in Asia and the Americas. Dr. Wintes used his linguistic knowled to decipher the Olmec, Meroitic and Minoan writing systems. Dr, Winters gives a detailed explanation of his decipherment of Meroitic writing numerous Meroitic inscriptions deciphered and in his book: Meroitic Writing and Literature.

In the 1960's due to the rise of independence in the east African country of Tanzania, Swahili became a language used by africalogical scientists. Swahili terms were used to explain and define the phenomena associated with africalogy. This is one of the reasons that the terms used in the Kwanza ceremonies practiced by blacks are Swahili lexical items (Coleman, 1971).
Swahili is still among africalogical researchers but today Egyptian is recognized as the classical language for africalogical research (Wimby, 1980). Diop (1974,1991) popularized the idea that Egyptian should be used as the classical language for the study of ancient africalogical language and historical studies. As a result, most of the africalogical researchers today concentrate on Egypt and use Egyptian terms to explain the culture and Proto-African language of Africa people (Carruthers, 1977,1980).

Dr. Winters in Afrocentrism: Myth or Science , Has been able to update the literature regarding African civilizations in Asia, Europe and the Americas. This text provides the blueprint necessary for students to understand why the Afrocentric model of history continues to find support from the archaeological, linguistic and anthropological fields of study

This africalogical research by Winters (1981/1982, 1983b, 1983d, 1989a, 1991, 1994) made it clear that the first civilizations in Indo-China and China were founded by Blacks. He has also proved the lie to Hume's (1875) claim that Blacks have "No literacy" and "No letters".



These scholars recognized that the people of ancient Greece, Southeast Asia and Indo-China were African people. When giants in study of Afrocentrism discussed Blacks in Asia they were talking about people of African descent.

These researchers used anthropological, archaeological historical and linguistic evidence to support their conclusions. It is only natural that these well founded hypotheses developed by these scholars can be supported by population genetics.



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Archaeogenetics

___________2007. Did the Dravidian Speakers Originate in Africa? BioEssays, 27(5): 497-498.

___________2007b. High Levels of Genetic Divergence across Indian Populations. PloS Genetics. Retrieved 4/8/2008 http://www.plosgenetics.

____________2008a. Can parallel mutation and neutral genome selection explain Eastern African M1 consensus HVS-1 motifs in Indian M Haplogroups. Int J Hum Genet, 13(3): 93-96.
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_______________2008b. ARE DRAVIDIANS OF AFRICAN ORIGIN
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_____________2010b. 9bp and the Relationship Between African and Dravidian Speakers. Current Research Journal of Biological Sciences 2(4): 229-231. http://maxwellsci.com/print/crjbs/v2-229-231.pdf


______________2010c. The Fulani are not from the Middle East. PNAS .
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___________.2010d. The Kushite Spread of Haplogroup R1*-M173 from Africa to Eurasia. Current Research Journal of Biological Sciences 2(4): 294-299. http://maxwellsci.com/print/crjbs/v2-294-299.pdf

____________.2010e. Paper Advantageous Alleles, Parallel Adaptation, Geographic Location andSickle Cell Anemia among Africans
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_______________ 2011a. The Demic Diffussion of the M-Haplogroup from East Africa to the Senegambia. BioResearch Bulletin ,4:51-54.
Retrieved 9/23/2011 at http://bioresonline.com/Documents/AA000168.pdf


____________.2011b. Munda Speakers are the Oldest Population in India. The Internet Journal of Biological Anthropology. 4 (2) Retrieved 9/21/2011 http://www.ispub.com/journal/the_internet_journal_of_biological_anthropology/volume_4_number_2_61/article/munda-speakers-are-the-oldest-population-in-india.html

_______________.2011c. Is Native American R Y-Chromosome of African Origin? Current Research Journal of Biological Sciences. Vol. 3 , (6): 555-558. http://maxwellsci.com/print/crjbs/v3-555-558.pdf


_______________,2011d. Olmec (Mande) Loan Words in the Mayan, Mixe-Zoque and Taino Languages . Current Research Journal of Social Science Year: 2011 Vol: 3 Issue: 3 Pages/record No.: 152-179. http://maxwellsci.com/print/crjss/v3-152-179.pdf

______________.2011e. The Ancient Indian Populations Were Not Homogenous . Current Research Journal of Biological Sciences Year: 2011 Vol: 3 Issue: 2 Pages/record No.: 129-131

______________.2012. Comparison of Fulani and Nadar HLA. Indian J Hum Genet [serial online] 2012 [cited 2012 Jul 1];18:137-8. Available from: http://www.ijhg.com/text.asp?2012/18/1/137/96686

_______________. 2011.The Gibraltar Out of Africa Exit for Anatomically Modern Humans. WebmedCentral BIOLOGY. http://www.webmedcentral.com/article_view/2311
________________.2012. Haplogroup L3 (M,N) probably spread across Africa before the Out of Africa event. http://rstb.royalsocietypublishing.org/content/367/1590/770/reply

_________________.2011. Haplogroup M23 is probably not Asian in origin. Hg M23 is of Africa. http://www.webmedcentral.com/article_view/2237
_____________A Sub-Saharan Origin for European Farmers http://olmec98.net/BlkFarmers.pdf

_____________There has been a Continous Indigenous Sub-Saharan Presence in North Africe for 30ky http://olmec98.net/ContinuousEurope.pdf

__________________.2012. First Europran Farmers were Sub-Saharan Africans http://rspb.royalsocietypublishing.org/content/279/1730/884.abstract/reply


Woodson, C.G. & Wesley, C.H. (1972). The Negro in Our History. Washington, D.C. Associated Publisher.


Get up off your knees and learn from the Afro-American scholars who began the study of Blacks in ancient history.



In conclusion, Afrocentrism is a mature social science. A social science firmly rooted in the scholarship of Afro-American researchers lasting almost 200 years. Researchers like Marc Washington, Mike and I are continuing a tradition of scholarship began 20 decades ago. All we are doing is confirming research by DuBois and others, that has not been disconfirmed over the past 200 years.


Aluta continua.....The struggle continues.....

.

--------------------
C. A. Winters

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