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Author Topic: Ancient Egyptian language was Igbo and Igbo is an Ancient Egyptian language
KemsonReloaded
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EGYPTIAN MYSTERY SCHOOL AND SACRED/RELIGIOUS LEXICON: ANCIENT IGBO FOUNDATIONS AND IMPLICATIONS FOR EGYPTOLOGY
By: Prof. Catherine Acholonu:

Hekau 'word of power' (Igbo -ike okwu -'word of power');

Xut/pronounced kut 'sunrise' (Igbo ukutu 'dawn' -OrIu dialect);

Sa 'to shine' (Igbo saa 'to shine' - Orlu dialect);

Kher or Qaa 'vomitlthunder/voice' (Igbo ukwara 'cough'; ukwe 'song'; okwuru 'he spoke');

Haphap 'turn away from' (Igbo hafu aka - 'turn away from');

Djed 'tread/walk' (Igbo njega 'walk!');

Tet 'sunrise' (Igbo teta -'wake up');

Rahat 'sunset' (Igbo raha - sleep!);

Peree-t 'descendantlroyal house (Igbo opara - 'son');

Satu 'shine down' (Igbo satuo 'shine down' -Orlu dialect);

Shishah 'six' (Igob 'ishi ishie' 'bundles of six);

Tau 'glorify' (Igbo too 'glorify' Orlu dialect);

Hru 'the day dawns' (Igbo horo 'the dawns');

Xerkert (pronounced kirkir) 'pieces' (Igbo kirikiri 'pieces' - Orlu dialect.
[Egyptian transitive --k 'you' (Igbo transitive --k 'you' as in si ku -'say to you' - Nsukka dialect]);

Mer 'water', Igbo mmiri - 'water';

Ma'at 'Wisdom and Divine Law' (Igbo ma etu -'Knowledge ofDivine law';

Makkes -'a scepter for cutting away evil forces' (Igbo mma aka eshi ('sacred knife of the Eshi');

Efodj (dj is pronounced chi) 'sacred garrnent worn by priests while perforrning rites on the dead'(Igbo Efe chi 'deity's sacred garrnent');

Ssedjem 'wooden poles supporting the Egyptian Ark' (Igbo osisi chi m-'deity's sacred wood').


As the Egyptians recognized nine original great gods, so too they identified nine parts of a person (Igbo person Igbo highest sacred number is also nine - the number of Great God Ele, the master of all Shaman/Afa):

1. The physical Body - Kha (Igbo - Akwa 'cloth of the Spirit' - origin ofAkwa Nshi)
2. The heart - ab (Igbo - obi 'heart')
3. The shadow - khaibat (Igbo akwa obi - 'Cloth ofthe heart')
4. The name -ren
5. The soul -ab (Igbo obi - 'inner person')
6. The mind -akh/chi -(Igbo chi - 'divine mind')
7. The spirit-body -sahu (Igbo isi ahu - 'head of the body'/Eshi ahu - 'God in Man')
8. The spirit -ka (Igbo Kwa/Nkwo - imrnortals)
9. The Power -Sekhem/hike (Igbo -isi ikem -'source of my power' / ike-power).

The hieroglyph for ren (name) is an open mouth speaking over the waters implying that the primeval creative force of God at Eden is tied with one' s name. In Igbo ren's equivalent is reh which means to invoke/to pass a divine verdict'.

Kemson_Reloaded writes: This is only a fraction of all the Igbo words and phrases which have been found genetically matching Black Africans languages/dialects spoken in Ancient Kemet. Clearly, the Igbo language is an extremely old, parental-ancestral language. The excellent Anthropological Linguistic research performed by team from the Catherine Acholonu Research Center for African Studies (CARC) has revealed far more than expected and produced irrefutable and demonstrative linguistic proof that the Igbo language was fully spoken in Ancient Kemet. These anthropological results are likely to be at the dismay of Euro-Western specialists and detractors of Black African history and such dismay warrants only disregard. But what cannot be ignored that the fact that Euro-Western attempts in translating Ancient Black African tonal languages is littered with errors. These errors can be attributed to the likes of Champollion Figeac and Joseph Greenberg(the Khazar, so-called Jewish specialist). Since these ancient Black African languages are still being spoken by Black Africans today these error are corrected as part of the Anthropological research process.

Original PDF can be downloaded here: http://www.godistech.com/downloads/Acholonu14.6.2011_EGYPTIAN_MYSTERY_SCHOOL-SACRED-RELIGIOUS_LEXICON_IGBO.pdf

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Djehuti
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Vansertimavindicated
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amd it goes on and on and on with the degenerate monkey! Hahahaha I told you folks that this is pure clown

As most of you have already figured out, this entire board consists of ONE sick degenerate that has created ficticious names to talk to itself in. Just a few of these names are CLYDE WINTERS, MIKE111, Djehuti and THE LIONESS. however ALL of the posters on this site EXCEPT for MYSELF are this one sick degenerate! There is NOONE on this site that can be trusted but me. The only links on this site that can be trusted are the ones that I provide for you! Here is a link that you can use as a resource and can be trusted!
http://www.raceandhistory.com/

http://www.cbpm.org/index.html


When you have finished reading this post check out this site to learn the truth about history and ALL civilzations. Do NOT be fooled by the real history link that the filthy monkey created using the race and history link as a guide. This is the ONLY site that can be trusted
http://www.raceandhistory.com/

Isnt it funny how this one little link destroys all of the charts, graphs and pics that the filthy monkey lies to us with? You now understand why the filthy monkey continues to spam the board with photos of modern day populations that had absolutely NOTHING to do with ancient Egypt

http://dnatribes.com/dnatribes-digest-2012-01-01.pdf

The next time one of these degenerates tries to tell you a lie just refer the moonkey to the latest DNA analysis on the ancient Egyptians, and then tell the faggot to crawl back in its cave!

http://dnatribes.com/dnatribes-digest-2012-01-01.pdf


This pretty much destroys all of the outdated and fallaceous sources that the silly monkey uses doesnt it?
http://dnatribes.com/dnatribes-digest-2012-01-01.pdf


The pig just keeps showing us why these crackers should not exist! They have genetically recessive genes and ion 50 years they will be the minority in BRITAIN!! THAT ALONE SHOULD TELL YOU THAT THEY WILL EVENTUALLY DIE OUT LIKE THE UNATURAL ABOMINATIONS THAT THEY ARE!

Look at the low IQ monkey with its charts and pictures LOL tHE dna analysis does not matter to this monkey, because it lives in a world of fantasy! lol

Folks, the monkey performs at my commend. I am this monkeys master!But then again all one needs to do is take a cursury look at this monkeys youtube page to understand the tenuous grip on reality that this monkey has! LOL
http://www.youtube.com/user/phoenician7

When the DNA analysis irrefutably shows that the modern day populations of South Africa, West Africa anmd central Africa are the ancestors of the ancient Egyptians what does a low IQ monkey do???

The low IQ monkey shows pictures and charts and munbles on and on about haplogroups while completely ignoring what the DNA analysis of the ancient Egyptians actually says LOL


the DNA analysis irrefutably shows that the modern day populations of South Africa, West Africa anmd central Africa are the ancestors of the ancient Egyptians. Thats what the DNA says, thats what the science says. This monkey in all of its fake names is very pathetic isnt it?

http://dnatribes.com/dnatribes-digest-2012-01-01.pdf

Bookmark this link as it can definitely be TRUSTED
http://www.raceandhistory.com/

http://www.cbpm.org/index.html

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KemsonReloaded
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If you don't have anything better to post than some irrelevant image with profanity, then don't waste your time posting anything. Since you aren't even a Black African and it's not your history, you're not in any position to even have an opinion. Why don't you find a thread and focus on your history; mostly likely a Khazar-Neanderthal (so-called Jewish) history. Stop being a racist Khazar troll. It will get you no where.

quote:
Originally posted by Djehuti:
 -


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Amun-Ra The Ultimate
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quote:
Originally posted by KemsonReloaded:
EGYPTIAN MYSTERY SCHOOL AND SACRED/RELIGIOUS LEXICON: ANCIENT IGBO FOUNDATIONS AND IMPLICATIONS FOR EGYPTOLOGY
By: Prof. Catherine Acholonu:

Hekau 'word of power' (Igbo -ike okwu -'word of power');

Xut/pronounced kut 'sunrise' (Igbo ukutu 'dawn' -OrIu dialect);

Sa 'to shine' (Igbo saa 'to shine' - Orlu dialect);

Kher or Qaa 'vomitlthunder/voice' (Igbo ukwara 'cough'; ukwe 'song'; okwuru 'he spoke');

Haphap 'turn away from' (Igbo hafu aka - 'turn away from');

Djed 'tread/walk' (Igbo njega 'walk!');

Tet 'sunrise' (Igbo teta -'wake up');

Rahat 'sunset' (Igbo raha - sleep!);

Peree-t 'descendantlroyal house (Igbo opara - 'son');

Satu 'shine down' (Igbo satuo 'shine down' -Orlu dialect);

Shishah 'six' (Igob 'ishi ishie' 'bundles of six);

Tau 'glorify' (Igbo too 'glorify' Orlu dialect);

Hru 'the day dawns' (Igbo horo 'the dawns');

Xerkert (pronounced kirkir) 'pieces' (Igbo kirikiri 'pieces' - Orlu dialect.
[Egyptian transitive --k 'you' (Igbo transitive --k 'you' as in si ku -'say to you' - Nsukka dialect]);

Mer 'water', Igbo mmiri - 'water';

Ma'at 'Wisdom and Divine Law' (Igbo ma etu -'Knowledge ofDivine law';

Makkes -'a scepter for cutting away evil forces' (Igbo mma aka eshi ('sacred knife of the Eshi');

Efodj (dj is pronounced chi) 'sacred garrnent worn by priests while perforrning rites on the dead'(Igbo Efe chi 'deity's sacred garrnent');

Ssedjem 'wooden poles supporting the Egyptian Ark' (Igbo osisi chi m-'deity's sacred wood').


As the Egyptians recognized nine original great gods, so too they identified nine parts of a person (Igbo person Igbo highest sacred number is also nine - the number of Great God Ele, the master of all Shaman/Afa):

1. The physical Body - Kha (Igbo - Akwa 'cloth of the Spirit' - origin ofAkwa Nshi)
2. The heart - ab (Igbo - obi 'heart')
3. The shadow - khaibat (Igbo akwa obi - 'Cloth ofthe heart')
4. The name -ren
5. The soul -ab (Igbo obi - 'inner person')
6. The mind -akh/chi -(Igbo chi - 'divine mind')
7. The spirit-body -sahu (Igbo isi ahu - 'head of the body'/Eshi ahu - 'God in Man')
8. The spirit -ka (Igbo Kwa/Nkwo - imrnortals)
9. The Power -Sekhem/hike (Igbo -isi ikem -'source of my power' / ike-power).

The hieroglyph for ren (name) is an open mouth speaking over the waters implying that the primeval creative force of God at Eden is tied with one' s name. In Igbo ren's equivalent is reh which means to invoke/to pass a divine verdict'.

Kemson_Reloaded writes: This is only a fraction of all the Igbo words and phrases which have been found genetically matching Black Africans languages/dialects spoken in Ancient Kemet. Clearly, the Igbo language is an extremely old, parental-ancestral language. The excellent Anthropological Linguistic research performed by team from the Catherine Acholonu Research Center for African Studies (CARC) has revealed far more than expected and produced irrefutable and demonstrative linguistic proof that the Igbo language was fully spoken in Ancient Kemet. These anthropological results are likely to be at the dismay of Euro-Western specialists and detractors of Black African history and such dismay warrants only disregard. But what cannot be ignored that the fact that Euro-Western attempts in translating Ancient Black African tonal languages is littered with errors. These errors can be attributed to the likes of Champollion Figeac and Joseph Greenberg(the Khazar, so-called Jewish specialist). Since these ancient Black African languages are still being spoken by Black Africans today these error are corrected as part of the Anthropological research process.

Original PDF can be downloaded here: http://www.godistech.com/downloads/Acholonu14.6.2011_EGYPTIAN_MYSTERY_SCHOOL-SACRED-RELIGIOUS_LEXICON_IGBO.pdf

Thank you for the link. Obviously the title of this thread don't make sense linguistically, I understand the idea behind it. The Igbo language and Ancient Egyptian language share lexical features (words). Which is something true for many African languages. As Obenga as demonstrated more robustly in his book (see sticky thread), all African people including Ancient Kemites share a common ancestor language.
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Tyrannohotep
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In all honesty it wouldn't surprise me if the Afroasiatic, Nilo-Saharan, and Niger-Congo linguistic phyla all shared a common linguistic heritage if we went far back enough. The PN2 clade does genetically link most of these languages' speakers together, which may attest to a common origin. I have no linguistic training whatsoever and so I have only a hunch to go on, but I actually rather fancy Theophile Obenga's idea of a larger "Negro-African" phyla.

That said, Afrocentrists really must relax over Egyptic's Afroasiatic classification. Not only did the phylum originate on the Sudanese to Somalian coastline, but its speakers include people like these:

 -

 -

 -

 -

BTW I'd like to see how DNATribes would classify these particular Afroasiatic-speakers. I bet good money they have a particularly close genetic affinity with the ancient Egyptians.

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Amun-Ra The Ultimate
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quote:
Originally posted by Truthcentric:
That said, Afrocentrists really must relax over Egyptic's Afroasiatic classification. Not only did the phylum originate on the Sudanese to Somalian coastline

The Afroasiatic language family is the mythology based on the racist hamitic mythology just given a different name. It also defy the historical and genetic relationship of the people it ridiculously regroup together.

quote:

, but its speakers include people like these:

 -

And yet it also ridiculously include people like this one on the right:
 -

So this hamitic mythology say those 2 people (I mean the African woman and the Arabian Sultan) are so genetically and historically close together than they share the same larger language family. They share the same relatively recent ancestors . Does that make any sense to you?


quote:

BTW I'd like to see how DNATribes would classify these particular Afroasiatic-speakers. I bet good money they have a particularly close genetic affinity with the ancient Egyptians.

Those ones sure, as all native African people do, but the DNA Tribes analysis as demonstrated clearly that Levantine, Arabian and other semitic people are NOT genetically related to Ancient Egyptians.

http://i1079.photobucket.com/albums/w513/Amunratheultimate/Misc/Ancestry-GeneticAnalysisofAncientEgyptiansKemetmummiesDNA-TopMLIMatchLikelihoodIndexscoresforAmarnamummiesbasedonthe worldregions-1.jpg

Arabian and African people (as well as many other people on earth) are separated by thousands of years of relative isolation after the Out of Africa movement and had a long time to differentiate their physical appearances and languages (as well as culture, religion, history, etc). Regrouping those people together in some mythological language family is simply ridiculous. Everybody can see that.

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Tyrannohotep
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^ Like many people, you confuse language with phenotypes and genotypes. Linguistic affiliation says little if anything about populations' biological relationships. Yes, Arabs by and large are genetically distant from Egyptians and Omotic people, but their ancestors have nonetheless adopted a language of ultimately African origin. That's actually the very reverse of the Hamitic hypothesis.
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mena7
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kemet/egypt was a united states of 42 african tribes/nomes/states among them the mande,soninke,haussa,yoruba,ibo,akan,bamun,jukun,wolof,luo,ga,fon,adja,fulani,dogon,kalenjibeja,nubian,igara,mangbetu,kongo,twa,kung,tutsi,somali etc . Thats why you will find so many egyptian word in yoruba/ubhoro,ibo,akan and wolof .The great challenge is to reunified african tribe as they were in egypt .(diop,gadalla,s mehler)

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mena

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dana marniche
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[QUOTE]
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mena7
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oral historian akeem al aryan al nayan in stephen mehler book the land of osiris,moustafa gadalla in exiled egyptian,diop in african origin of civilization .They connect the present african tribe to egypt .Al nayan even connect the japanese to egypt in subtle way . I dont have a precise quote .

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mena

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Clyde Winters
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Proto-Afrasian is a joke.In many books on Afrasian languages, the proto-terms for this language are primarially semitocentric.

Both Ehret(1995) and Orel/Stolbova have reconstructed Proto-Afrsian. A comparison of the 217 linguistic sets used to demonstrate Proto-Afrasian lexica only 59 agree. Of Ehret's 1011 entries 619 are incompatible with Orel/Stolbova, while only 175 are complimentary.

Less than 6% of the cognate sets of Ehret were proposed by Orel/Stolbova and only 17% are complimentary. This illustrates the imaginary relationship that exist between the so-called Afrasian languages.

 -

 -


Obenga made it clear that AfroAsiatic does not exist and you can not reconstruct the Proto-language.

This is true. Ehret (1995) and Orel/Stolbova (1995) were attempts at comparing Proto-AfroAsiatic. The most interesting fact about these works is that they produced different results. If AfroAsiatic existed they should have arrived at similar results. The major failur of these works is that there is too much synononymy. For example, the Proto-AfroAsiatic synonym for bird has 52 synonyms this is far too many for a single term and illustrates how the researchers just correlated a number of languages to produce a proto-form.

Radcliffe commenting on these text observed:

quote:

Both sources reconstruct lexical relationships in the attested languages as going
back to derivational relationships in the proto-language. (In at least one case OS also
reconstruct a derivational relationship-- an Arabic singular-plural pair qarya(tun), qura(n)--
as going back to lexical ones in Proto-Afroasiatic, reconstructions 1568, 1589.) E does this
in a thorough-going way and the result is proto-language in which the basic vocabulary
consists of a set of polysemous verbal roots with abstract and general meanings, while
verbs with more specific meanings, and almost all nouns are derived by suffixation.
Further all consonants in this language can serve as suffixes. I would argue that both points
are violations of the uniformitarian principle. In general the underived, basic vocabulary of
a language and specific and concrete, while abstract words are formed by derivation.
Further it is rare for the full consonant inventory of a language to be used in its productive
derivational morphology. Finally, given the well-known homorganic cooccurence
restrictions on Afroasiatic roots (Greenberg 1950, Bender 1974), each suffix would have to
have at least one allomorph at a different point of articulation and a hideously complex
system of dissimilation rules would be needed to account for their distribution. E’s
justification for this is revealing “With respect to triconsonantal roots in Semitic, a[n] ...
explanation of the third consonant as lexicalized pre-proto-Semitic suffixal morphemes has
now been put forward (Ehret 1989).... It has been applied here without apology because,
quite simply it works.” This is the worst possible argument in favor of the hypothesis. As
the above calculations have shown, such a procedure should indeed work quite well as a
way of generating random noise
.

http://www.tufs.ac.jp/ts/personal/ratcliffe/comp%20&%20method-Ratcliffe.pdf



There is no such thing as AfroAsiatic.


Reference:

Ehret,C. 1995. Reconstructing Proto-Afro-Asiatic.


Orel, Vladimir and Olga V. Stolbova. 1995. Hamito-Semitic Etymological Dictionary: Materials for a reconstruction. E.J. Brill. Leiden.

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C. A. Winters

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Clyde Winters
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 -

The Linguistic Methods of Chiekh Anta Diop

By
Clyde Winters


Chiekh Anta Diop has contributed much to the Afrocentric social sciences. Here we discuss many of Diop's views on using the linguistic sciences to rediscover the ancient history of Blacks.



Chiekh Anta Diop has made important contributions to linguistic theory in relation to African historiography. Diop's work illustrates that it is important for scholars to maintain a focus on the historical and linguistic factors which define the "personnalitè culturelle africaine" (Diop 1991, 227).


Language is the sanctum sanctorum of Diop's Afrocentric historical method. The Diopian view of historiography combines the research of linguistics, history and psychology to interpret the cultural unity of African people.


C. Anta Diop is the founder of modern Afrocentricism . Diop (1974,1991) laid the foundations for the Afrocentric idea in education. He laid these foundations using both the historical and anthropological/linguistic methods of research to explain the role of the Blacks in World History.



There are three components in the genetic model: 1) common Physical type, 2) common cultural patterns and 3) genetically related languages. (Winters 1989a) Diop over the years has brought to bear all three of these components in his illumination of Kemetic civilization. (Diop 1974,1977,1978,1991)


The opposition of many Eurocentric scholars to Afrocentric -ism results from white hostility to Diop's idea of a Black Egypt, and the view that Egyptians spoke an African ,rather than Afro-Asiatic language.

Recently, Eurocentric American scholars have alleged to write reviews of Diop's recent book (Diop 1991). Although these reviewers mention the work of Diop in their articles, they never review his work properly, because they lack the ability to understand the many disciplines that Diop has mastered.(Lefkowitz 1992; Baines 1991)

For example Lefkowitz (1992) in The New Republic, summarizes

Diop (1974) but never presents any evidence to dispute the findings of Diop. The most popular "review" of Diop (1991) was done by Baines (1991) review in the New York Times Book Review. In this "review" Baines (1991) claims that "...the evidence and reasoning used to support the arguments are often unsound".

Instead of addressing the evidence Diop (1991) presents of the African role in the rise of civilization that he alleges is "unsound", he is asking the reader to reject Diop's thesis without refutation of specific evidence presented by Diop of the

African contributions to Science and Philosophy. Baines (l991)

claims that Diop's Civilization or Barbarism, is not a work of originality, he fails to dispute any factual evidence presented by Diop.

Baines (1991) wants the public to accept his general negative comments about Civilization or Barbarism ,based on the fact that he is an Egyptologist. This is not enough, in academia

to refute a thesis one must present counter evidence that proves the falseness of a thesis not unsubstantiated rhetoric. We can not accept the negative views of Baines on faith alone.

In the recovery of information concerning the African past, Diop promotes semantic anthropology, comparative linguistics and the study of Onomastics. The main thesis of Diop is that typonymy and ethnonymy of Africa point to a common cradle for Paleo-Africans in the Nile Valley (Diop 1978, 67).

Onomastics is the science of names. Diop has studied legends, placenames and religious cult terms to discover the unity of African civilization. Diop (1981, 86) observed that:

"An undisputed linguistic relationship between two geographically remote groups of languages can be relevant for the study of migrations. A grammatical (or genetic) relationship if clear enough is never an accident".

As a result, Diop has used toponyms (place-names), anthroponyms (personal names) and ehthnonyms (names of ethnic groups/tribes) to explain the evidence of analogous ethnic (clan) names in West Africa and the Upper Nile (Diop 1991).

In Precolonial Black Africa, Diop used ethnonyms to chart the migrations of African people in West Africa. And in The African Origin of Civilization, Diop used analyses acculturaliste or typological analysis to study the origin and spread of African cultural features from the Nile Valley to West Africa through his examination of toponyms (Diop 1974, 182-183). In the Cultural Unity of Black Africa, Diop discussed the common totems and religious terms many African ethnic groups share (Diop 1978, 124).

LINGUISTIC TAXONOMY

This linguistic research has been based on linguistic classification or taxonomy. Linguistic taxonomy is the foundation upon which comparative and historical linguistic methods are based (Ruhlen 1994). Linguistic taxonomy is necessary for the identification of language families. The determination of language families give us the material to reconstruct the proto-language of a people and discover regular sound correspondences.

There are three major kinds of language classifications: genealogical, typological, and areal. A genealogical classifica-tion groups languages together into language families based on the shared features retained by languages since divergence from the common ancestor or proto-language. An areal classification groups languages into linguistic areas based on shared features acquired by a process of convergence arising from spatial proximity. A typological classification groups languages together into language types by the similarity in the appearance of the structure of languages without consideration of their historical origin and present, or past geographical distribution.

COMPARATIVE METHOD

Diop has used comparative and historical linguistics to illuminate the Unity of African civilization. Diop (1977, xxv) has noted that

"The process for the evolution of African languages is clearly apparent; from a far we (have) the idea that Wolof is descendant by direct filiation to ancient Egyptian, but the Wolof, Egyptian and other African languages (are) derived from a common mother language that one can call Paleo-African, the common mother language that one can call Paleo-African, the common African or the Negro- African of L. Homburger or of Th. Obenga."

The comparative method is used by linguists to determine the relatedness of languages, and to reconstruct earlier language states. The comparative linguist has two major goals (1) trace the history of language families and reconstruct the mother language of each family, and (2) determine the forces which affect language. In general, comparative linguists are interested in determining phonetic laws, analogy/ correspondence and loan words.

Diop is a strong supporter of the comparative method in the rediscovery of Paleo-African. The reconstruction of Paleo-African involves both reconstruction and recognition of regular sound correspondence. The goal of reconstruction is the discovery of the proto-language of African people is the recovery of Paleo-African:

(1) vowels and consonants

(2) specific Paleo-African words

(3) common grammatical elements; and

(4) common syntactic elements.

The comparative method is useful in the reconstruction of Proto-languages or Diop's Paleo-African. To reconstruct a proto-language the linguist must look for patterns of correspondences. Patterns of correspondence is the examination of terms which show uniformity. This uniformity leads to the inference that languages are related since uniformity of terms leads to the inference that languages are related since conformity of terms in two or more languages indicate they came from a common ancestor.

HISTORICAL LINGUISTICS

A person's language provides us with evidence of the elements of a group's culture. Diop has noted that reconstruction of Paleo-African terms can help us make inferences about a group's culture going backwards in time to an impenetrable past undocumented by written records. This is semantic anthropology, a linguistic approach which seeks to discover aspects of man's culture from his language. Thusly, linguistic resemblances can help the anthropologist make precise inferences about a groups culture elements.

Linguistic resemblances denote a historical relationship. This suggest that resemblances in fundamental vocabulary and culture terms can help one reconstruct the culture of the speakers of genetically related languages.

LINGUISTIC CONSTANCY

The rate at which languages change is variable. It appears that linguistic change is culture specific. Consequently, the social organization and political culture of a particular speech community can influence the speed at which languages change.

Based on the history of language change in Europe most linguists believe that the rate of change for all languages is both rapid and constant.(Diagne, 1981,p.238) The idea that all languages change rapidly is not valid for all the World's languages.

African languages change much slower than European languages. (Armstrong, 1962) For example, African vocabulary items collected by Arab explorers over a thousand years ago are analogous to contemporary lexical items.(Diagne,1981, p.239) In addition there are striking resemblances between the ancient Egyptian language and Coptic, and Pharonic Egyptian and African languages.(Diagne, 1981; Diop, 1977; Obenga, 1993)

The political stability of African political institutions has caused languages to change very slowly in Africa. Pawley and Ross (1993) argue that a sedentary life style may account for the conservative nature of a language.

African oral traditions and the eye witness accounts of travelers to Africa, make it clear that African empires although made up of diverse nationalities illustrated continuity. To accomodate the plural nature of African empires Africans developed a Federal system of government. (Niane , 1984) In fact we can not really describe ancient African state systems as empires, since this implies absolute rule or authority in a single individual. This political state of affairs rarely existed in ancient Africa, because in each African speech community local leadership was elected by the people within the community. (Diop, 1987) For example the Egyptians often appointed administrators over the conquered territories from among the conquered people. (Diop ,1991)

The continuity of many African languages may result from the steady state nature of African political systems, and long standing cultural stability since neolithic times. (Diop, 1991 ; Winters 1985) This cultural stability has affected the speed at which African languages change.

In Africa due to the relative stability of socio-political structures and settled life, there has not been enough pressure exerted on African societies as a whole and African speech communities in particular, to cause radical internal linguistic changes within most African languages. Permanent settlements led to a clearly defined system of inheritance and royal succession. These traits led to stability on both the social and political levels.

This leads to the hypothesis that linguistic continuity exist in Africa due to the stability of African socio-political structures and cultural systems. This relative cultural stability has led African languages to change more slowly then European and

Asian languages. Diop (1974) observed that:

First the evolution of languages, instead of moving everywhere at the same rate of speed seems linked to other factors; such as , the stability of social organizations or the opposite, social upheavals. Understandably in relatively stable societies man's language has changed less with the passage of time.(pp.153-154)

There is considerable evidence which supports the African continuity concept. Dr. Armstrong (1962) noted the linguistic continuity of African languages when he used glottochronology to test the rate of change in Yoruba. Comparing modern Yoruba words with a list of identical terms collected 130 years ago by Koelle , Dr. Armstrong found little if any internal or external changes in the terms. He concluded that:

I would have said that on this evidence African languages are changing with glacial slowness, but it seems to me that in a century a glacier would have changed a lot more than that. Perhaps it would be more in order to say that these languages are changing with geological slowness. (Armstrong, 1962, p.285).

Diop's theory of linguistic constancy recognizes the social role language plays in African language change. Language being a variable phenomena has as much to do with a speaker's society as with the language itself. Thus social organization can influence the rate of change within languages. Meillet (1926, 17) wrote that:

Since language is a social institution it follows that linguistics is a social science, and the only variable element to which one may appeal in order to account for a linguistic change is social change, of which language variations are but the consequences.

THE BLACK AFRICAN ORIGIN OF EGYPT

Diop has contributed much to African linguistics. He was a major proponent of the Dravidian-African relationship (Diop 1974, 116), and the African substratum in Indo-European languages in relationship to cacuminal sounds and terms for social organiza-tion and culture (1974, 115). Diop (1978, 113) also recognized that in relation to Arabic words, after the suppression of the first consonant, there is often an African root.

Diop's major linguistic effort has been the classification of Black African and Egyptian languages . Up until 1977 Diop'smajor area of interest were morphological and phonological similarities between Egyptian and Black African languages. Diop (1977, 77-84) explains many of his sound laws for the Egyptian-Black African connection.

In Parènte Génétique de l'Egyptien pharraonique et des Langues Négro Africaines (PGEPLNA), Diop explains in some detail

his linguistic views in the introduction of this book. In PGEPLNA , Diop demonstrates the genetic relationship between ancient Egyptian and the languages of Black Africa. Diop provides thousands of cognate Wolof and Egyptian terms in support of his Black African-Egyptian linguistic relationship.

PALEO-AFRICAN

African languages are divided into Supersets (i.e., a family of genetically related languages, e.g., Niger-Congo) sets, and subsets. In the sets of African languages there are many parallels between phonological terms, eventhough there may be an arbitrary use of consonants which may have a similar sound. The reason for these changes is that when the speakers of Paleo-African languages separated, the various sets of languages underwent separate developments. As a result a /b/ sound in one language may be /p/ or /f/ in a sister language. For example, in African languages the word for father may be baba , pa or fa, while in the Dravidian languages we have appan to denote father.

Diop has noted that reconstruction of Paleo-African terms can help us make inferences about an ethnic group's culture going backwards in time to an impenetrable past undocumented by written records. This is semantic anthropology, a linguistic approach which seeks to discover aspects of man's culture from his language. Thusly, linguistic resemblances can help the anthropologists make precise inferences about a linguistic group's cultural elements.

BLACKS IN WEST ASIA

In PGEPLNA Diop makes clear his views on the role of African languages in the rise of other languages. Using archaeological evidence Diop makes it clear that the original West Asians: Elamites and Sumerians were of Black origin (1974, 1977, xxix-xxxvii).

Diop (1974, 1991) advocates the unity of Black Africans

and Blacks in West Asia. Winters (1985,1989,1994) has elaborated on the linguistic affinity of African and West Asian languages.

This view is supported by linguistic evidence. For example these languages share demonstrative bases:

Proximate Distant Finite

Dravidian i a u

Manding i a u

Sumerian bi a

Wolof i a u

The speakers of West Asian and Black African languages also share basic culture items:

Chief city,village black,burnt

Dravidian cira, ca uru kam

Elamite Salu

Sumerian Sar ur

Manding Sa furu kami,"charcoal'

Nubia sirgi mar

Egyptian Sr mer kemit

Paleo-African *sar *uru *kam

OBENGA

Obenga (1978) gives a phonetic analysis of Black African and Egyptian. He illustrates the genetic affinity of consonants within the Black African (BA) and Egyptian languages especially the occlusive bilateral sonorous, the occlusive nasal apico-dental /n/ and /m/ , the apico-alveolar /r/ and the radical

proto-form sa: 'man, female, posterity' in Black Africa.

Language

Agaw asau, aso 'masculine

Sidama asu 'man'

Oromo asa id.

Caffino aso id.

Yoruba so 'produce'

Meroitic s' man

Fonge sunu id.

Bini eso 'someone'

Kikongo sa,se,si 'father'

Swahili (m)zee 'old person'

Egyptian sa 'man'

Manding si,se 'descendant,posterity,family'

Azer se 'individual, person'

Obenga (1978) also illustrated the unity between the verbs 'to come, to be, to arrive':

Language

Egyptian ii, ey Samo, Loma dye

Mbosi yaa Bisa gye

Sidama/Omo wa Wolof nyeu

Caffino wa Peul yah, yade

Yoruba wa Fonge wa

Bini ya Mpongwe bya

Manding ya,dya Swahili (Ku)ya

between t =/= d, highlight the alternation patterns of many Paleo-African consonants including b =/= p, l =/= r ,and

g =/= k.

The Egyptian term for grain is 0 sa #. This corresponds to many African terms for seed,grain:

Galla senyi

Malinke se , si

Sumerian se

Egyptian sen 'granary'

Kannanda cigur

Bozo sii

Bambara sii

Daba sisin

Somali sinni

Loma sii

Susu sansi

Oromo sanyi

Dime siimu

Egyptian ssr 'corn'

id. ssn 'lotus plant'

id. sm 'herb, plant'

id. isw 'weeds'



In conclusion, Diop has done much to encourage the African recovery of their history. His theories on linguistics has inspired many African scholars to explain and elaborate the African role in the history of Africa and the world. This has made his work important to our understanding of the role of Black people in History.



REFERENCES

Armstrong,R.G. (1962). Glottochronology and African linguistics. Journal of African History,3(2), 283-290.

Baines, J. (1991, August 11). Was civilization made in Africa? The New York Times Review of Books, 12-13.

Bynon,T. (1978). Historical linguistics. London: Cambridge University Press.

Crawley,T. 1992. An Introduction to Historical Linguistics. Oxford: Oxford University Press.

Delafosse,M. (1901). La Langue Mandigue. Paris.

Diagne,P. (1981). In J. Ki-Zerbo (Ed.), General history of Africa I: Methodology and African prehistory (233-260). London: Heinemann Educational Books Ltd.

Diop, C.A. (1974). The African Origin of Civilization: Myth or Reality. Westport, Conn.:Lawrence Hill and Company.

Diop,C.A. (1977). Parentè gènètique de l'Egyptien Pharaonique et des languues Negro-Africaines. Dakar: Institut Fondamental d'Afrique Noire.

Diop, C.A. (1978). Precolonial Black Africa. Wesport, Conn. :Lawrence Hill and Company.

Diop, C.A. 1981. A methodology for the study of migrations. In African Ethnonyms and Toponyms, by UNESCO. (Unesco: Paris) 86--110.

Diop, C.A. (1991). Civilization or Barbarism. Brooklyn,N.Y.:

Lawrence Hill Books.

Dweyer, D.J. (1989). 2. Mande. In John Bendor-Samuel (Ed.), The Niger-Congo Languages (47-65). New York: University Press of America.

Ehret,C. (1988). Language change and the material correlates of language and ethnic shift. Antiquity, 62, 564-574.

Ehret,C. & Posnansky (Eds.). (1982). The Archaeological and linguistic reconstruction of African history. Berkeley: University of California Press.

Hock,H.H. (1988). Principles of historical linguistics. Amsterdam: Mouton de Gruyter.

Labov,W.(1965). The social motivation of a sound change. Word, 19, 273-309.

Labov.,W. (1972). The internal evolution of linguistic rules. In Stokwell,R.P. and Macaulay, R.K.S. (eds.) Linguistic change and generative theory (101-171). Bloomington: Indiana University Press.

Lefkowitz, M. (1992, February 10). Not out of Africa. The New Republic, 29-36.

Mbiti, J. S. 1970. African religions and Philosophy. Garden City: Anchor Press.

Meillet, A. 1926. Introduction à l'etude comparatif des languages Indo-Europeennes. Paris.

Moitt,B. (1989) Chiekh Anta Diop and the African diaspora: Historical continuity and socio-cultural symbolism. Presence Africaine, 149/150, 347-360.

Pawley,A. & Ross,M. (1993). Austronesian historical linguistics and culture history. Annual Review of Anthropology, 22, 425-459.

McIntosh, S. K. & McIntosh, R. (1983). Forgotten Tells of Mali. Expedition, 35-47.

Niane,D.T.(Ed.). (1984). Introduction. General History of Africa IV (1-14). London: Heinemann Educational Books.

Obenga,T. (1978). The genetic relationship between Egyptian (ancient Egyptian and Coptic) and modern African languages. In

UNESCO (Ed.), The peopling of ancient Egypt and the deciphering of the Meroitic script (65-72). Paris: UNESCO.

Obenga, T. (1993). Origine commune de l'Egyptien Ancien du Copte et des langues Negro-Africaines Modernes. Paris: Editions L'Harmattan.

Lord,R. (1966). Comparative Linguistics. London: St. Paul's House.

Olderogge, L. (1981). Migrations and ethnic and linguistic differentiations. In J. Ki-Zerbo (Ed.),General History of Africa I: Methodology and African History (271-278). Paris: UNESCO.

Robins, R.H. (1974). General Linguistics. Bloomington: Indiana State University Press.

Ruhlen, M. 1994. The origin of language. New York: John Wiley & Sons, Inc.

Welmers, W. (1968). Niger Congo-Mande. In T.A. Sebeok (Ed.), Current Trends in Linguistics, 7,113-140.

Williams, B. (1987). The A-Group Royal Cemetery at Qustul:Cemetery L. Chicago: Oriental Institute, University of Chicago Press.

Winters,C.A. (1985). The Proto-Culture of the Dravidians, Manding and Sumerians.Tamil Civilization,3(1), 1-9.

Winters,C.A. (1986). The Migration routes of the Proto-Mande. The Mankind Quarterly,27(1), 77-96.

Winters, C.A. 1989. Tamil, Sumerian, Manding and the genetic model. International Journal of Dravidian Linguistics, 18 (1), 98-127.

Winters, C.A. (1994). Afrocentrism:A valid frame of reference. Journal of Black Studies, 25 (2), 170-190.

Yurco,F. 1989. Were the ancient Egyptians Black? Biblical Archaeology.

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

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Clyde Winters
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quote:
Originally posted by mena7:
kemet/egypt was a united states of 42 african tribes/nomes/states among them the mande,soninke,haussa,yoruba,ibo,akan,bamun,jukun,wolof,luo,ga,fon,adja,fulani,dogon,kalenjibeja,nubian,igara,mangbetu,kongo,twa,kung,tutsi,somali etc . Thats why you will find so many egyptian word in yoruba/ubhoro,ibo,akan and wolof .The great challenge is to reunified african tribe as they were in egypt .(diop,gadalla,s mehler)

Originally posted by Wally:
Ethnic names in the Mdu Ntr (updated)

Tutsi
Tutsi "the assembled gods"; "all of them (gods)"

Akan
Akan - the name of a god
Akaniu - a class of gods like Osiris

Fante
Fante - "he of the nose" - a name of Thoth - one of the 42 judges in the Hall of Osiris ("Shante" in modern Egyptian)

Hausa
Hosa - a singing god
(The Sahidic Coptic word for 'to sing; song' is Hos. Note: There are also towns in Ethiopia & Angola named 'Hosa'.

Yoruba
Ourbaiu - great of souls, a title of gods or kings
Ouruba - Great God of soul

Fulani
The word for Fulani in Wolof is Pël, from this the French derived Peul
Paal - a Kushite god; a form of Ra

Twi (an Akan linguistic group)
Twi - the name of a god

Oromo
Oromo is derived from 'orma' - person to 'oromo' - people in the Oromo language
Orma ; Oromo - the name of a god

Edo
Edo - name of a god; also a city in Keme

The Bini, the original people and founders of the Benin empire (aka, Edo empire)
Binni - a phallic god
...

With the possible exception of the Tutsi and the Oromo, African Americans are genetically descendants of all these ethnic groups...

MY REVISED VERSION...
 -

.

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Amun-Ra The Ultimate
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quote:
Originally posted by mena7:
kemet/egypt was a united states of 42 african tribes/nomes/states among them the mande,soninke,haussa,yoruba,ibo,akan,bamun,jukun,wolof,luo,ga,fon,adja,fulani,dogon,kalenjibeja,nubian,igara,mangbetu,kongo,twa,kung,tutsi,somali etc . Thats why you will find so many egyptian word in yoruba/ubhoro,ibo,akan and wolof .The great challenge is to reunified african tribe as they were in egypt .(diop,gadalla,s mehler)

This is one hypothesis that can be explored further more.

I try to tackle the issue by adopting a multidisciplinary approach: History, Anthropology, Genetics, Linguistic, etc.

At the moment, what we know, is that Africans including Ancient Egyptians share a common language and common genetic ancestors. (As well as other geographic, cultural, religious commonality). That's what we know.

This (especially the genetic and linguistic aspect) mean either we share the same parents population or the Ancient Egyptians are the parents population to the other African group (prior to their dispersal around Africa through events similar to the Africa-wide Bantu Migration).

I'm not sure if those common ancestors where all in the Ancient Kemet region during Dynasty time (at one point at the beginning of the Dynastic time) or maybe they were in the Saharan region when it was greener then eventually migrated in different regions like West Africa, Senegal, Sahel, Kemet, Great Lakes, Oasis left in the Sahara desert, Southern Africa, etc. Kemet, the Nile Valley, being of the region those people fell back to in their search for greener pasture. Like an oasis left in the drying desert.

This theory would explain the genetic and linguistic relatedness of African people including the Kemites. As well as the cultural, religious and historic relationship.

Tassili rock painting of African type in the Sahara desert (followed by middle eastern type) hint us of a greener inhabited Sahara region prior to the foundation of the first Kemite Dynasty. In fact those tall African people depicted in the Tassili painting seemed to hold cattle, harvest grain and participate in religious ceremony. A nice hint. That would require further research and exploration.

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---The great Prof. Catherine Acholonu writes---
quote:

The lexicon of Egyptian religious and sacred language is replete with words of same sound and meaning with Igbo equivalents (cognates). Likewise the foundations of some of the deepest concepts of the Egyptian mystery school can be traced to Igbo land through signals borne by two major dialects of Igbo land still found in Egyptian lexicon This suggests that the earliest Egyptian priests (those who introduced religious practices and worship of gods to Egypt), were Igbo-speaking. The plethora of names of Egyptian gods that are Igbo in sound and meaning suggest that these were imported from Igbo land in ancient Nigeria, where the autochthonous Igbo have lived from the cave-man days of Homo Erectus and had built subsequently a civilization only now being rediscovered.

Igbo term lyi Oma translates literally into 'Good Waters'. Egyptian word Ma-yim means water, and is simply a reverse of the Igbo word lyi Oma-'Waters of Oma'. Oma is also the age old Igbo name for a sacred lake in Anambra State in Igbo land, where according to the mythology of the Nri,4 the god Eri, whom we have identified as Egypt's god of wisdom, Thoth, splashed ashore in an air ship and began the task of teaching native Igbo cave-men the rubrics of civilization (agriculture, trade and meta! working).5 We have evidence from Egyptian records, that ancient Egyptians believed that the measurement of of the Great Pyramid of Giza (440 cubits by 440 cubits) were created to reflect the measurement of an ancient square shaped lake called Tchau-a "light source', from which flow a confluence of two supposedly feed and nourish the Nile.6 This square lake is believed by Egyptians to be the of the earth goddess through which Atum rose out of the deep to begin the creative process. Tchau-a (pronounced chi aua in Egyptian tongue) is derived from Igbo Chi awaa--'The Sun-god Emerges')!

The slopes of the smooth-sided pyramids of Egypt are called 'Esh' in sacred lore - derived from another Egyptian word 'eshedah' -which implies 'slope/base of slope'. Its Igbo equivalent is 'osheda' -'that which slopes/pulls down'. An Igbo word describing the geometry of the Great Pyramid is a discovery with far reaching implications for the Egyptology and Igbo Studies.

The Great pyramid of Gizeh is also called Akhu-t, which means 'Fire' or 'Light'. The Igbo equivalent is Oku -'Fire, Light'. The hieroglyph for Ahku-t is a platform with four dots, which finds its match in the Igbo cosmic number four - the number of days in the Igbo week and the four gods that represent them, who can be likened to the four sons of Horus/Osiris.

-----KemsonReloaded Writes:-----
This isn't simply a matter of two languages having the same ancestral origin and being separated. The Igbo language was clearly a major language of importance spoken in Ancient Kemet and like other Black African languages spoken in Kemet, Igbo remains undiluted and uninfluenced by colonialism (Arabic, Euro-Western). Unfortunately, most speakers of Igbo today have absolutely no idea what they're speaking and how vital and extremely important their language is for deciphering lost and ancient scientific teachings, works of ancient high priests and their accurate reconstructions. Like other Black Africans today, most Igbo speakers aren't Anthropological Linguists nor do they have the interest in complex topics such as root-noun analysis, analysis of cognates, VCV (Vowel-Consonant-Vowel) analysis and so on.

It should also be noted that it is no coincidence that the "Heru" means face. Heru is nothing more than the Igbo word "iru" which means face. Igbo is an original Ancient Kemetian language spoken in Ancient Kemet therefore, errors made by Euro-Western translation attempts can easily be corrected. These errors were made as Euro-Western specialists struggled in (1) translating complex Ancient Black Africa tonal languages and (2) blinded by deep racism and pompous and condescending arrogance, these specialists willfully ignored Black African languages as the source and undiluted survival of Ancient Kemetian languages. Instead, these Euro-Western specialists engaged in a long running campaign of fraud and telling the world that Ancient Egyptian language(s) did not exist anymore. This barely scratches the surface of what Anthropological linguistic works by CARC has discovered.

What is even more interesting is the fact that the seemingly elusive ancient Ogam script, including those found in Ireland, have been completely deciphered using the Igbo language as they are clearly 100% Igbo words, meaning and sentences/terms and so on. There is no other language on the planet with fully matches Ogam script but the Igbo language. This work was conducted by CARC (Catherine Acholonu Research Center) - presented in Washington, DC. The Original 36 page PDF can be downloaded here: http://www.godistech.com/downloads/IGBO_LANGUAGE_A_FORMER_GLOBAL_LINGUA_FRANCA.pdf

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Amun-Ra The Ultimate
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I didn't read her books so I don't know how verifiable the things the Catherine Acholonu Research Center are doing. But I like the way they concentrate on the pre-history of the Igbo people and thus African people and thus humanity (since we all come from Africa). That is pre-kemet history, pre-Timbuktu almost pre-orally transmitted "mainstream" knowledge. From the beginning of time to the present.
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KemsonReloaded
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quote:
Originally posted by Amun-Ra The Ultimate:
...That is pre-kemet history, pre-Timbuktu almost pre-orally transmitted "mainstream" knowledge. From the beginning of time to the present.

Amun-Ra The Ultimate, you are exactly correct. Perhaps it should be pointed out that Euro-Western specialists worldwide have been sending CARC Ogam scripts for translation on a regular basis, with the translations done perfectly. The results are then returned to the Euro-Western specialists for their analysis who are usually in total amazement. This is how the scientific community is suppose to work.

I would highly recommend you read her books as well as other published research papers.

I believe the scientific systems of Ancient Kemet and those of the Ancient Anu/Aunu people can be mostly reconstructed if not all reconstructed with excellent accuracy. The Ancient Anu/Aunu people (so-called pre-dynastic) are the biological ancestors of Ancient Kemetians. It should also be noted that the Egyptian word "Anu/Aunu" means Sky-God/from above. The Igbo equivalent is "Anu" meaning "from above, up, sky, heavens".

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mena7
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Ogam being Igbo mean the Ibo people are an ancient international people .Because ogam was spoken by the Celt iberian(spain) and the people of the british isle specialy the Irish .Ogam script was found all over precolombian North America .In a Mauritanian cave found in Illinois name Burrows cave there was many tablet with Egyptian,Phoenician,Hebrew,Ogam,and latin script.The burrow cave tablets depict Egyptian,Maurs,Phoenician,West african,Hebrew,Caucasian .My conclusion is in the ancient world there was no racism all breed of people(so call race) work together for a same goal .For reference about the Illinois cave you can check Frank Joseph book the treasure of king Juba .There is an internet article call Yoruba The Egyptian connection by Olumu and Ejebu that is similar to prof C Acholonu article comparing Kemet word with Yoruba word .Prince Darkwah state that Akan was the Egyptian national language of all the African tribes in Egypt .I come to the conclusion that the Igbo language is the parent of the Yoruba and Akan language because the Igbo people are a prehistoric people(the oldest) and all three languages connect to ancient Egyptian/Igbo language .I see a new theory of many inner African tribes moving to the Nile valley to create the Egyptian civilization.

--------------------
mena

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mena7
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Thank you Prof Catherine Acholonu for teaching us this great truth that the Igbo people are the mother of the egyptian civilization and the egyptian language .Thats mean Nigeria is a holy land the birthplace of modern civilization .Afrocentrist,egyptologist, theologist,,philosophist should travel to Nigeria important places and people before or after they travel to Egypt and greece to better understand those civilization .Prof Acholonu was very generous to make article on the subject available in pdf in the internet .When I have money I will buy her two books on the Igbo Adam in carcaculture.com. I wish the prof C Acholonu published her books of Igbo Adam on the subject on the secure amazon kindle or other ebook .

--------------------
mena

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Amun-Ra The Ultimate
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quote:
Originally posted by mena7:
Thank you Prof Catherine Acholonu for teaching us this great truth that the Igbo people are the mother of the egyptian civilization and the egyptian language .Thats mean Nigeria is a holy land the birthplace of modern civilization .Afrocentrist,egyptologist, theologist,,philosophist should travel to Nigeria important places and people before or after they travel to Egypt and greece to better understand those civilization .Prof Acholonu was very generous to make article on the subject available in pdf in the internet .When I have money I will buy her two books on the Igbo Adam in carcaculture.com. I wish the prof C Acholonu published her books of Igbo Adam on the subject on the secure amazon kindle or other ebook .

Beside for marketing purpose the only thing I don't like in those books is why bring Adam and Christianity into this? Abrahamic religions in general are totally conceptually and doctrinally opposite of ancestral religions which they label pagans (idols). In fact, they think only their religion is right and all other religions in the world like Shinto, Buddhism, Celtic, Ancient Greek, Chinese, Maya, Ancient Kemites, traditional Africans etc are wrong.

Jewish people think they are the chosen people and Christianity think they are the chosen religion. A very fascist religion doctrine. Only creating division and conflicts among humans of different religious belief (as well as division among Christians and Muslim themselves of different confession). For most religion in this world, most ancestral religions, it is normal for every people to have their own path toward God through their ancestors (with which they are in constant communication). So an African traditionalist don't have any problem with an Ancient Greek religious practitioner or a Shintoist. In fact, in his world view, it comes to the reason. It is normal.

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Whatbox
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@ the bolded:

quote:
Originally posted by Truthcentric:
In all honesty it wouldn't surprise me if the Afroasiatic, Nilo-Saharan, and Niger-Congo linguistic phyla all shared a common linguistic heritage if we went far back enough. The PN2 clade does genetically link most of these languages' speakers together, which may attest to a common origin. I have no linguistic training whatsoever and so I have only a hunch to go on, but I actually rather fancy Theophile Obenga's idea of a larger "Negro-African" phyla.

That said, Afrocentrists really must relax over Egyptic's Afroasiatic classification. Not only did the phylum originate on the Sudanese to Somalian coastline, but its speakers include people like these:

http://www.coxandkingsusa.com/images/travel-dest/africa/private/j-africa-Cultures-Southern-Ethiopia.jpg

http://image1.masterfile.com/em_w/03/35/40/862-03354093w.jpg

http://www.ethiopianism.net/wp-content/uploads/2010/09/omotic.jpg

http://www.haunsinafrica.com/wp-content/uploads/2007/10/hausa-woman-bw-1.jpg


Right -- Amen.

----

Also, I too am not averse to such an idea as that those major language families may all be related while also not being an expert.

This being the case I still picked up a thing or two, and read that many languages often lumped by some linguists into Niger-Congo are thought by other linguists not to be in that family and so there may not be a consensus on this.

... I wondered if this was due maybe to African languages being more dynamic with respect to time or something ( [Big Grin] I know it's a tad stereotypical, but have you noticed what black people do to speech and to song, with slang and tone editing?), but now wonder if certain languages, like Fulani and others might have had some connections to other families like Nilo-Saharan or somethin for example.

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Amun-Ra The Ultimate
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quote:

... I wondered if this was due maybe to African languages being more dynamic with respect to time or something ( [Big Grin] I know it's a tad stereotypical, but have you noticed what black people do to speech and to song, with slang and tone editing?), but now wonder if certain languages, like Fulani and others might have had some connections to other families like Nilo-Saharan or somethin for example. [/QB]

Obenga has demonstrated in his book the common origin (linguistic genetic family linkage) between all major African language family.


TABLE 1: Negro-Egyptian language family (Bantu, Ancient Egyptians, Yoruba, Coptic, Kwa, Hausa, Zulu, Fur, Nubian, Shona, Somali, Afar, Sango, etc):

 -

Larger version here (for easier reading):
http://i1079.photobucket.com/albums/w513/Amunratheultimate/Misc/Table1Negro-EgyptianLanguagesFamilyTreeb-1.jpg

For example many Negro-Egyptians words can be seen all over the African languages in the table. As well as other phonological and morphological forms that can be traced back using linguistic comparative techniques toward the common Negro-egyptians language family.


The work of Obenga is voluminous and very erudite (he's a linguist). It is worth reading if you have some affinity with linguistic (a bit heavy reading for non-linguist). He also wrote other interesting books related to African history and languages (much more easier to read for non-linguists).

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KemsonReloaded
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Whatbox, what you and Truthcentric posted didn't make much sense. Firstly, there is no such thing as Afroasiatic. Secondly, the Igbo language is an ancestral-parent language and a linguistic heritage source. We has to accept the fact that populating of Ancient Kemet including the people now in West Africa.
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quote:
Originally posted by KemsonReloaded:
Whatbox, what you and Truthcentric posted didn't make much sense. Firstly, there is no such thing as Afroasiatic. Secondly, the Igbo language is an ancestral-parent language and a linguistic heritage source. We has to accept the fact that populating of Ancient Kemet including the people now in West Africa.

 -
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KemsonReloaded
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KoKaKoLa, I know there were grammatical errors in my post but for whatever reason you posted that image, it is unneccessary and has nothing to do with the topic of this thread.
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mena7
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In the prof John G Jackson book the age of gold in silver he mention prof Fobrenus saying the city of Atlantis was in Nigeria it was call the city of Poseidon .Prof Catherine Acholonu mention the Atlantean coming in Igbo land/Nigeria and from there they went to create Egypte .She stated Punt and Nubia started in Wesr Africa .Prof Acholonu etymologie of Igbo-Egyptian word are very close to Prince Branchie Darkwah etymologie of Aka-Egyptian word .Igbo is older then Akan therefore Akan come from Igbo .

--------------------
mena

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Clyde Winters
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quote:
Originally posted by mena7:
In the prof John G Jackson book the age of gold in silver he mention prof Fobrenus saying the city of Atlantis was in Nigeria it was call the city of Poseidon .Prof Catherine Acholonu mention the Atlantean coming in Igbo land/Nigeria and from there they went to create Egypte .She stated Punt and Nubia started in Wesr Africa .Prof Acholonu etymologie of Igbo-Egyptian word are very close to Prince Branchie Darkwah etymologie of Aka-Egyptian word .Igbo is older then Akan therefore Akan come from Igbo .

I don't think the Igbo originally lived in Nigeria. At the time egypt was built pygmy/Twa people were the dominant group in Nigeria.

Tha Akan colonized America before Columbus. Check out my video on this theme:

http://www.youtube.com/watch?v=KMAbFAwVbdc


http://www.youtube.com/watch?v=ZXkHQ1DQAbw

Enjoy

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Igbo and Egyptians are two UNRELATED languages.
Egyptians were egyptians, Igbos are igbos.

Igbos are PURE West africans and Clown Winters fails to realize that.

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KemsonReloaded
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Words like "Atlantis", "Egypt", "Heliopolis", "Garden of Eden" and so on, come from notorious fraud and corruptions of Euro-Western renaming of Black African ancient histories, and in line with their goal of re-telling pre-European African world history falsely as stories of Whites? As a result of this unfortunate reality, it becomes vital through anthropological research, when we find synthesized words and sounds which sound closely enough to the original, none-European native names (Ex: "Kemet" instead of "Egypt"). When these synthesis are found, they are celebrated because translation errors can easily be fixed with a super, undiluted and uninfluenced ancient language like Igbo.

Despite the European corruptions of ancient Black African words and names, the meanings many times accurate because the Euro-Western specialists usually cite "Greek" sources as to where they acquired these meanings. It should be noted that I've always maintained that the very first time Europeans had ever even heard of the so-called Greeks was from Black African Moorish knowledge masters during the Moorish civilizing process of Europe, before Europeans like Daniel Of Morley had Black African records (written in Arabic translated). I have always maintained that the so-called Ancient Greeks were Black Africans, but I digress.

Anyway, we know that the Ancient City Euro-Western specialists called "Heliopolis" (City of the [rising] sun) was originally called "Yebu/Y-ebu". Anthropological linguistic research reveals that "Yebu/Y-ebu" is simply "Ibo/Igbo" miss pronounced and corrupted due to inaccuracies in Euro-Western re-construction attempts of Black African tonal complexes.

The question now is, was any remnants of the ancient city "Yebu" (so-called Heliopolis) ever found? Yes. In fact it was and was excavated by the British archaeologist Thurstan Shaw in the 1950's. Thurstan Shaw's excavated tons of pristine, high-quality ancient artifacts in addition to discovering over 150,000+ glass beads of mistaken as Ancient Egyptian manufacture. Thurstan Shaw found "Yebu" (so-called Heliopolis) exactly were it has always belonged, in West Africa, particularly what is named Nigeria by the greedy British colonialists. Perhaps, one of the most awesome parts of this discovery is that Heliopois/Yebu regained its more original name "Igbo-Ukwu" meaning "The Great Igbo" located in a place its people have always called "Land of the rising sun".

Three questions remain to be answered and these questions have caused Euro-Western specialists to disappear with quickness as if they've seen ghosts. The questions are:

1) How did Igbo-Ukwu (Yebu) come in possession with over 150,000 Ancient Egyptian glass beads when Yebu(so-called Heliopolis) is older than Ancient Kemet?

2) Why are the most important and deep Ancient Kemetian symbols lettered all over Igbo-Ukwu (Yebu) artifacts?

3) What was the a full Ancient Kemetic burial chamber found in Igbo-Ukwu(Yebu) with the remains of its ruler along with mass burial material wealth?

4) Why have Euro-Westerners decided to stay mum and ever even challenge scientific works published by Black Africans scientists, specialists, scholars and so on?

Should be interesting see what answers people come up with. In the mean time, here is a 27-page PDF by CARC Institute addressing the matter:
www.godistech.com/downloads/UNEARTHING_THE_LOST_CITY_OF_HELIOPOLIS_IGBO_OKWU.pdf

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KemsonReloaded
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quote:
Originally posted by KoKaKoLa:
Igbo and Egyptians are two UNRELATED languages.
Egyptians were egyptians, Igbos are igbos.

Igbos are PURE West africans and Clown Winters fails to realize that.

KoKaKoLa, you are 100% wrong. The entire spiritual and technological concept from Ancient Kemet and beyond can be deciphered with Igbo.Unfortunately, you are clearly too naive to realized just how much work many renowned Black African scientist are putting into uncovering the genetic relationship between Ancient Kemet and Black Africans and languages like the Igbo, Wolof, Yoruba, Swahili and many more.

The amusing question is when will detractors like you realize the days of Eurocentric Whitewashing of Black African history is over? You statement is so badly illogical it is almost sad. Next time expand what you're posting if you think there is any substance. Otherwise, I'd strongly suggest you rid yourself of old Eurocentric ideology with have no place when dealing with DNA, Anthropological Linguistics, Osteology, Geology and other scientific disciplines. Scientific disciplines like anthropology (particularly linguistics) is highly trusted because they are stable principals for tracking people movements through time. People move, land don't (at least not like people), and people take their language with them wherever they go.

Wake up and smell the inevitable reality.

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KemsonReloaded
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Clyde Winters, this is true among others. Perhaps the Ikom/Alok Monoliths, which are now part of UNESCO's World Heritage Site, might give some explain this. Firstly, as stated on UNISCO's website that the

"stone monoliths of Alok Ikom bear a form of writing and a complex system of codified information". It went further saying:

"The geometric images on the monoliths suggest that their makers possessed more than a basic knowledge of mathematics, not only because they are geometric, but also because of the obvious implication that there were computations and numbers on the layout of the stones."

The information on the stones have been deciphered and they are 100% Igbo. The far much older than Euro-Western specialists have attempted to date. It is clear that Ancient Kemet was peopled by ancient Black Africans from West Africa, particularly from areas encompassing the Niger-Chad basin. First building civilizations in what is now Sudan and then biological offshoot of the same exactly people left to form Ancient Kemet with the same exact Gods, culture, heritage and speaking the same languages. The Twa (Kwa) people were clearly Igbo speakers who were then displaced by returning Ancient Kemetian Igbo speakers. In fact, the different Igbo dialects today and there speakers will attest to which group of speakers are older in Igbo land and which ones were initially immigrant Igbo speakers. They also names themselves according to this history.

Perhaps you might be interested to read another published document by CARC, particular the section titled: "The Dawrfs - Authors Of The Monoliths" as it backs what you wrote, that

quote:
Originally posted by Clyde Winters: At the time egypt was built pygmy/Twa people were the dominant group in Nigeria.
Here is the link to the entire 94-page PDF paper: http://www.godistech.com/downloads/ORIGIN_OF_THE_IGBOS_ISA_CONFERENCE_PUBLICATION.pdf

quote:
Originally posted by Clyde Winters:
quote:
Originally posted by mena7:
In the prof John G Jackson book the age of gold in silver he mention prof Fobrenus saying the city of Atlantis was in Nigeria it was call the city of Poseidon .Prof Catherine Acholonu mention the Atlantean coming in Igbo land/Nigeria and from there they went to create Egypte .She stated Punt and Nubia started in Wesr Africa .Prof Acholonu etymologie of Igbo-Egyptian word are very close to Prince Branchie Darkwah etymologie of Aka-Egyptian word .Igbo is older then Akan therefore Akan come from Igbo .

I don't think the Igbo originally lived in Nigeria. At the time egypt was built pygmy/Twa people were the dominant group in Nigeria.

Tha Akan colonized America before Columbus. Check out my video on this theme:

http://www.youtube.com/watch?v=KMAbFAwVbdc


http://www.youtube.com/watch?v=ZXkHQ1DQAbw

Enjoy


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Clyde Winters
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In the monograph the authors mention the Dravidians. The Dravidian originally lived in Africa, they belonged to the C-Group people.

The Dravidians originally used a syllabic script called Thinit. This script is used to write the Indus Valley Writing and Tamili.

The first syllabic writing system of Africans was the Thinite script. This writing was used first by Blacks in Nubia, like the Niger-Congo people who migrated out of this region into the rest of Africa.

 -

The Thinite script provides many of the signs that are included in later scripts used by Africans.

In Nubia, Black Africans were using Thinite symbols before the rise of Egypt to record their ideas and report on important events.

 -

At this time your people may have been living in the caves of the Caucasus mountains.


This writing was later used by Africans to write inscriptions throughout Middle Africa.

 -

The evidence of this writing is found throughout the Sahara. By the time Mande speaking people settled Dar Tichitt they left numerous inscriptions.

The people of Dar Tichitt were Mande speakers. These Mande speaking people also lived in the Fezzan where they were called Garamante/Garamandes. The Garamante settled Crete and are recognized as the Eteo-Cretans or Minoans.
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As you can see from the above chart the Linear A signs and Mande/Manding signs are identical. If you look careful you will note that Africans, or Black people had also taken their writing system to Anatolia were your ancestors were living in the Caucasus mountains as hunter-gatherers.

The Minoans, who were Africans introduced Linear A, whose signs are identical to the writing left by Africans throughout the Sahara, like those found at Tichitt and presently represented in the Vai and several other West African scripts.


Your people adopted this writing to write business documents and we know it as Linear B.

Europeans only got writing from the Egyptians. The Greeks who obtained writing from the Blacks of Africa and Phonesia passed on writing to the Romans. With the fall of Rome Western Europeans got writing from the African Muslims who taught them the arts and sciences.

.

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

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KemsonReloaded
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In his work "Presence Africaine", the great Theophile Obenga, in 1973, showed the genetic relationship between pictograms of the Igbo Nsibidi writing systems and that of Ancient Kemet.

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 -
 -

 -
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Igbos/Yorubas=Not related to ancient and modern egyptians. Bye

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KemsonReloaded
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KoKaKoLa, you are wrong and that nonsense you are posting has no relevance to reality and has no relevance to science. Your efforts are as good as dead, but if you feel you have a chance arguing against anthropological work, then keep trying; you'll simply keep failing and if frustration doesn't get to you, you'll find yourself in a permanent state irrelevant redundancy. I've come across many low-level detractors like you and like them your opinion is worthless.

You might want to find a KKK (Ko-Ka-Kola) forum to spew your racist, anti-human views and get-off being in blissful ignorance. It just won't happen in this thread.

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KemsonReloaded
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DNA tests performed on the human remains from Ancient Kemet have by Marin A, Cerutti N, Massa ER. (Dipartimento di Biologia Animale e dell'Uomo, Universita degli Studi di Torino.) revealed that Pharaohs from Ancient Kemet (wrongly termed "pre-dynastic") normally had the so-called Sickle Cell Trait and specifically the were found to? have the Benin Haplotype (HBS) sickle cell trait.

Another study DNA study result wrote: "the remains of predynastic subjects, and the only HbS haplotype noted in Egypt today is the Benin haplotype."

Remove spaces in URL to view properly:

http://exploring-africa.blogspot.com/2008_01_31_archive.html

All this, while Osteology (study of the entire human skeleton), not Craniology(study limited to just human skull) revealed Ancient Kemetians were 100% Black Africans.

Another DNA study concluded the following:

"the remains of predynastic subjects, and the only HbS haplotype noted in Egypt today is the Benin Haplotype" or when another study says:

"The raw values; in Table 6 suggest that Egyptians had the "super-Negroid" body plan described by Robins (1983)".

The Benin people (also known as the Edo) are located in West African in what greedy colonialists decided to call "Nigeria". The Benin people are also the builder of the Great Kingdom of Benin.

"Super-Negroid" simply means Ancient Kemetians were fully tropically adopted (Black Africans) and genetically were able to withstand two things which would have easily wiped out a would be Caucasian population: (1) tropical heat ranging into 130-degrees and (2) malaria virus.

Not a single human remain from Ancient Kemet has ever been a Caucasian; yet the plethora of fabricated, unrealistic, fantasy based Euro-Western account of Black African histories can be mind boggling to those uninitiated in the Afrocentric system of thought.

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