posted
Some Eurocentricts believe that the Egyptians were the only people to use the term "black" to refer to themselves as a people, and to identify the color. This is false other people also recognized themselves as "Blacks".
The Malinke-Bambara term Si means "posterity, descendants, and race (see. Delafosse, La Langue Mandingue, pg.650). The term Si also means 'night, and is the superlative for 'black' (Delafosse, p.648).
This shows that the Malinke-Bambara people also used the term black to refer to themselves as a people, while the term also represented the color 'black' just like the Egyptians.
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quote:Originally posted by AMR1: All the above names in the language of the foreigners meant black or burned faces etc..
None of the above three names were the names of its people calling themselves or describing themselves.
My question is why only the ancient Egyptians are the only one to describe themselves based on colour, here as black according to the theory of african americans who insist that Kemet means black people and nothing else.
posted
The Egyptians are not the only people to call themselves Black. The Sumerians referred to themselves as SAG-GIG=black heads , i.e., "Black people" also.
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-------------------- C. A. Winters Posts: 13012 | From: Chicago | Registered: Jan 2006
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posted
Btw: The practise of making up, bizarrely convoluted lies in order to white wash history is not restricted in this regard to the Nile Valley either.
see the following, with regards to Black People reference in Sumer...
The second part of the name is the term "gi" duplicated as "gig" which requires some digging and knowing the phonetic correspondences between proto FinnUgor and Sumerian. Sumerian had no symbol for such glides as j (y sound) and w, yet it obviously had these phonemes because certain similar phonemes replaced it in a regular way. What is seen in countless examples is that the palatal *j found in proto-FinnUgor sound often become a velar nasal "ng" in Sumerian or in some cases it becomes un-velarized into a g or was dropped altogether initially from the original j, depending on its location at the head of the word and type of vowel following it, or if used internally. Thus the Sumerian term "gi", meaning night, dark and black, may derive from something like *iji becoming ji and was also reduplicated for making a plural or a generality as "gi-g".
The derived protoFinnoUgrian term for night and north is *üje, which can naturally evolve into "gi" or "ge" in Sumerian, since Sumerian often dropped leading vowels in the root word, when we compare it to FinnUgor. In some Finn Ugor languages the terms north and night also use the same word, because in the northern latitudes a winter night can last days, just as a summer day can last days, so the terms became interchangeable for night and north. Thus I believe that the interpretation of "black heads" may be misleading, or at best a secondary play on words, and one should be using the original archaic meaning found in proto-Finn Ugor meaning of "north men" instead of "black/dark head".
Yes, let's call Sumerian Finnish, and then use proto-Finn to willfully mistranslate Sumerian 'black' into proto-finnish 'north'. That makes sense.
It's from and artical called Sumer and the Great flood so it's filled with nuttiness, but it's and instructive sample of the psychosis that drives anti-black Eurocentrists to any lengths to avoid the obvious.
Posts: 15202 | Registered: Jun 2004
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posted
I think the majority of Africans called themselves black and used it as a sacred color before they knew whites and other non-blacks even existed.
Posts: 603 | From: Mobile, Alabama | Registered: Jan 2007
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quote:Originally posted by Ebony Allen: I think the majority of Africans called themselves black and used it as a sacred color before they knew whites and other non-blacks even existed.
This true for Blacks in India.Here they speakof Kar "black" and ma "greatness". The great universal power is Karma "the great blacknerss".
Posts: 13012 | From: Chicago | Registered: Jan 2006
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quote:Originally posted by Ebony Allen: I think the majority of Africans called themselves black and used it as a sacred color before they knew whites and other non-blacks even existed.
This true for Blacks in India.Here they speakof Kar "black" and ma "greatness". The great universal power is Karma "the great blacknerss".
Actually "karma" comes from a Sanskrit word meaning "action". It has nothing to do with blackness or greatness.
Posts: 7083 | From: Fallbrook, CA | Registered: Mar 2004
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quote:Originally posted by Ebony Allen: I think the majority of Africans called themselves black and used it as a sacred color before they knew whites and other non-blacks even existed.
This true for Blacks in India.Here they speakof Kar "black" and ma "greatness". The great universal power is Karma "the great blacknerss".
Actually "karma" comes from a Sanskrit word meaning "action". It has nothing to do with blackness or greatness.
I have presented the meaning of Kar-ma in the Dravidian languages. I never said anything about Sanskrit.
Posts: 13012 | From: Chicago | Registered: Jan 2006
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quote:Originally posted by rasol: Btw: The practise of making up, bizarrely convoluted lies in order to white wash history is not restricted in this regard to the Nile Valley either.
see the following, with regards to Black People reference in Sumer...
The second part of the name is the term "gi" duplicated as "gig" which requires some digging and knowing the phonetic correspondences between proto FinnUgor and Sumerian. Sumerian had no symbol for such glides as j (y sound) and w, yet it obviously had these phonemes because certain similar phonemes replaced it in a regular way. What is seen in countless examples is that the palatal *j found in proto-FinnUgor sound often become a velar nasal "ng" in Sumerian or in some cases it becomes un-velarized into a g or was dropped altogether initially from the original j, depending on its location at the head of the word and type of vowel following it, or if used internally. Thus the Sumerian term "gi", meaning night, dark and black, may derive from something like *iji becoming ji and was also reduplicated for making a plural or a generality as "gi-g".
The derived protoFinnoUgrian term for night and north is *üje, which can naturally evolve into "gi" or "ge" in Sumerian, since Sumerian often dropped leading vowels in the root word, when we compare it to FinnUgor. In some Finn Ugor languages the terms north and night also use the same word, because in the northern latitudes a winter night can last days, just as a summer day can last days, so the terms became interchangeable for night and north. Thus I believe that the interpretation of "black heads" may be misleading, or at best a secondary play on words, and one should be using the original archaic meaning found in proto-Finn Ugor meaning of "north men" instead of "black/dark head".
Yes, let's call Sumerian Finnish, and then use proto-Finn to willfully mistranslate Sumerian 'black' into proto-finnish 'north'. That makes sense.
It's from and artical called Sumer and the Great flood so it's filled with nuttiness, but it's and instructive sample of the psychosis that drives anti-black Eurocentrists to any lengths to avoid the obvious.
LOL at how that guy tries to connect a faraway European tongue with Sumerian to justify his denying that the Sumerians were, in the words he would most likely use, "macacas"!
Posts: 7083 | From: Fallbrook, CA | Registered: Mar 2004
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posted
^ If Clyde refers to 'karma' in Dravidian languages instead of Indo-Aryan Sanskrit, then he may be right.
He is also correct about Sumerians calling themselves "black heads" since the indigenous people of the Mesopotamian river valley were also black, and even you created a thread about early anthropologcial classication on Sumerians being 'australoid'.
Posts: 26286 | From: Atlanta, Georgia, USA | Registered: Feb 2005
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quote:Originally posted by Tyrann0saurus: ^ I'd like to see your research, Clyde.
Here is an article where Karma is discussed:
Winters,Clyde Ahmad Winters ,"The Dravidian Origin of the Mountain and Water Toponyms in central Asia", Journal of Central Asia 9, no2 (1986d), pages 144-148.
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