Sunday, 19 August 2012


The Pharoah of Knowledge


Adalberto Erazo 
Wednesday 11 December 2013 at 5:13 PM
      Thank you for this very informative video and information Basheer. This is very powerful stuff indeed. There is only one race and that is the human race. I remember long ago there was some controversy about some magazine or documentary that said Adam and Eve were black which I believed happened in the 1990's. The people making all the ruckus were the usual white racists who couldn't handle that type of information as it went against all that they believed in such as their 'christian Identity' crap which says they are superior to everyone else which is essentially judaism for whites. While others may be bothered by this I am not. After all in Latin America  and the Caribbean most people are mixed with two or more ancestries in their family tree. Besides being mixed with Indigenous, African, and European ancestries; other groups also contributed to this mix in the region as time went on. Take for example my country of Panama. Many Arabs, Chinese, as well as people from Hindustan also came here to make a new life with most of them coming during the 19th century and many more coming later to build the Panama Canal. In Trinidad and Tobago, many people from Hindustan were brought in as "indentured servants" to serve the British on those islands but it is slavery by any other name. Of course many Arabs as well as Africans have visited the Americas before Christopher Columbus but this is never mentioned. When it comes to the jewish financed African slave trade to the Americas, many people do not realize that many of those poor people snatched from their homes in Africa were Muslims but this is hushed up because they don't want Blacks in the Americas to get in touch with their Islamic roots lest it turn into millions of Malcolm X's.

30% of the African Slaves Were Muslim
Sheikh Abdul Hakim Quick

          When Professor Sheikh Anta Diop was explaining  all this information I was again reminded of the Qur'an. One of the things he mentioned was that monotheism originated in Africa which was something Sheikh Ahmed Deedat touched upon in some of his lectures such as 'Islam in Africa' in that many tribes in South Africa only worshipped one God with no partners attached to him. They made no images of him and he was only one but they strayed from the path when they came into contact with the Europeans. Others in Africa and around the world strayed into the path of polytheism because they added innovations to their beliefs or they forgot their monotheism and just kept doing what their previous ancestors had done. Not only that but the 'Polycentric Theory of the Creation of Humans' as he rightly mentioned is done to establish a hierarchy of races in order to control and dominate others in this world. Dr. Anta Diop is no racist in any way as this goes against his Islamic faith and if one listens carefully to him,he based his findings on the Qur'an even though he does not mention it explicitly.

"O Mankind, we created you from a single pair of a male and a female, and made you in to tribes and nations so that you may know each other (not that you despise each other). Verily, the most honoured of you in the sight of Allah is he who is most righteous of you." (Al-Quran, Chapter 49, Verse 13)

"And amongst his signs is the creation of heaven and the earth, and variation in your language and colours; Verily, in there are signs for those who know" (Al-Quran, Chapter 30, Verse 22)

Pr Cheikh Anta Diop - Une seule race humaine  venue d'Afrique (IFRIQIYA)
Pr Sheikh Anta Diop - The African origins of humanity


Le Cheikh Anta Diop boycotté par des menteurs scientifiques!

On the 7th of February, 1986, Africa lost one of her illustrious sons, Cheikh Anta Diop, an exceptional African whose singular destiny and contributions were in tune with an Africa sometimes (promising), hopeful and some times despondent.

While leaving us, Professor Cheikh Anta Diop bequeathed to Africa a heritage of liberation without precedence: the knowledge of one's origin.

Cheikh Anta Diop Diop, Cairo 1974 in one of his very appearances in the International Colloquium about Ancient Egypt populating and deciphering of Meroitic writing It would not strike the mind of any historian of the ancient Mediterranean civilizations to deny the crucial role played by black Egyptian peoples, in deed Ethiopians, in the development of sciences, arts, techniques, and it was from distant antiquity. The idea of "black tabula rasa", (Africa devoid of history (culture); in short, devoid of humanity, dear to colonial histography is largely posterior.

Cheikh Anta Diop led throughout his life a patriotic struggle so that Africa might at long last get rid of the claws of cultural alienation which had lasted far too long, so that they would again become masters of a history which they had not lost before colonialism. "Black nations and culture" was within the context of an intense ideological struggle opposing the most awakened and conscious elements, the most politically awakened of the African elites to the tenants of colonial order who, to be witnesses to its collapse, were nonetheless less solid and untouchable.

The European Africanists schools (all tendencies mixed) were unanimous in rejecting, more often without examining, the fundamental theses of Cheikh Anta Diop relating to the "cultural unity" of Africa to the migrations which, taking their source from the original neolithic basin had ended up in the present peopling of the continent; to the continuity of the national historical past of Africans. It is that, in the eyes of some, the works of the Senegalese historian appear a dangerous precedent susceptible, like every pioneering and innovative work, to incite dangerous vocations. This concern was based on at at least one point: the disintegration by Cheikh Anta Diop of the fundamental postulates of the European Africanist discourse. Thus we read: "This false attribution of values of Egypt qualified as white to a Greece equally white reveals a deep contradiction which is not the least proof of the black origin of Egyptian civilization" (Nations Negres et Culture, page 40, Vol II, Presence Africaine, 3 em edition).
Cheikh Anta Diop in his last lecture in Paris before his definitive back in Senegal in 1960.In that fragment Cheikh Anta Diop links up the well being with the "umbilical cord" which links "black" ancient Egypt to the rest of the continent. similarly, the insoluble contradiction which made that pharaonic Egypt, the mother of civilizations, does not the least objectively belong to a continent judged to be savage, primitive and barbarous, finally finds a rational solution.
In that regard, to measure the same time the revolutionary character of Cheikh Anta Diop's thesis and the extent of the mystification of colonial histography, let us listen to Frederich Hegel, its most qualified and profound representative: "She (Africa) is no part of the historic world, she neither shows movement nor development........., that is to say, from the north originates the Asiatic and European worlds. Cartage was in that regard an important and transient element. But it belongs to Asia a Phoenician colony. Egypt would be examined through the passage of the human mind from the east to the west, but it does not depend on the African mind." (La raison dans L'Histoirem, p 269, collection 10-18).

Through this odious falsification of history, which Karl Max qualifies a idealist, a road was made which led to the myth of anti historicity of the African continent; which continent is seen to be, in perspective of Cheikh Anta Diop, the cradle of all civilizations.

It is against such allegations, qualified rightly, by the first historian of African renaissance Cheikh Anta Diop, as "fascist" and "racist" (in the sense that they implied the incapacity of Africans to create viable political institutions), that his major work "Nations Negres et Culture", reacted. It can be deplored that his prodigious erudition, his epic style, his liberating breath had not inspired all the African intellectualls of that epoch. Worst still, African history as it is taught today in our schools does not take the Negroid dimension of ancient Egypt.
But an important question arises: in what measure do the works of Cheikh Anta Diop allow to respond to the challenges of the future? For Theophile Obenga, a disciple and a companion of the author, "with Cheikh Anta Diop, history is not defined as the study of the past of human kind, but as the construction of the future in the name of life."

Cheikh Anta Diop, young student in ParisCheikh Anta Diop was not only an intellectual, he also had a past as a man of action who did not hesitate to embrace political militantism when he judged it necessary. It was in that regard that he published scathing and brilliant articles in "La voix d'Afrique", a journal of students of the RDA (Rassemblement Democratique Africain). One of his articles appeared in February, 1952, and already he had put (at an epoch where most African parliamentarians opted for a policy of compromise - not to say betrayal) on the agenda the question of independence and the federation of the ex-colonies.

One sees it, the political doctrine of Cheikh Anta Diop, consigned to "the economic and cultural foundations", having as a philosopher's stone the notion of unity under its federal or confederal; form. A certain number of factors converged to render indispensable a political unity: the imperatives of economic independence, industrial development, the inconstances of political entities issuing from colonialism, and the cultural unity of Black Africa.
These theses, to say the truth, are neither new nor original. One remembers the iterinary of Kwame Nkrumah, almost all of whose works and, in particular the famous book entitled "Africa Must Unite", offer a brilliant illustration. Nevertheless, in the light of the political experiences of African states since 1960, one realizes that as regards the economic, political and cultural necessities of unity in order to formulate an ideology of development and liberation, they are notoriously insufficient. Such a move can only end up in a voluntarist and idealist practice which substitutes the categorical imperative of unity for contradictions and objective movements of African societies - the pseudoSenegambia Confederation is a patent example of it. Here resides one of the major contradictions which undermines the work.

In effect, no infallible mathematical law has yet demonstrated that because the ancient past of a people was brilliant, so its future must, with the fatality of bronze law equally be. Undoubtedly, it has to be underscored (and deplored) that in his persistence, by the way quite judicious, to defend the thesis of "Black Egypt", the author did not analyse the concrete social realities of the African peoples in a satisfactory way; far from being homogeneous, far from constituting the only and same group of democratic and colonized, (who were disunited by interests fundamentally antagonistic, which explain the present impasses having names such as Rwanda-Burundi, Nigeria an so on and so forth. Only these contradictions explain the relatively inefficient character of an action which, at the RDA, as at the level of the Senegalese block of masses (which later became RND - National Democratic Assembly), only realized ephemeral successes. It is now the lot of today's African generation and that of tomorrow to tap the energy emanating from the monumental heritage that Cheikh Anta Diop has bequeathed to us, to propel Africa into the first row of the international community in order to remake it as a continent of inventions and liberty. This is the challenge that the pharoah of knowledge (the ancestor of our future) has bequeathed as heritage to the African youth.

February, 1997
ISSN: 0796-0573
A Brief Biography of Cheikh Anta Diop .
Cheikh Anta Diop with his children. July 1983 in Brazzaville."In practice it is possible to determine directly the skin colour and hence the ethnic affiliations of the ancient Egyptians by microscopic analysis in the laboratory; I doubt if the sagacity of the researchers who have studied the question has overlooked the possibility."
--Cheikh Anta Diop

Cheikh Anta Diop, a modern champion of African identity, was born in Diourbel, Senegal on December 29, 1923. At the age of twenty-three, he journeyed to Paris, France to continue advanced studies in physics. Within a very short time, however, he was drawn deeper and deeper into studies relating to the African origins of humanity and civilization. Becoming more and more active in the African student movements then demanding the independence of French colonial possessions, he became convinced that only by reexamining and restoring Africa's distorted, maligned and obscured place in world history could the physical and psychological shackles of colonialism be lifted from our Motherland and from African people dispersed globally. His initial doctoral dissertation submitted at the University of Paris, Sorbonne in 1951, based on the premise that Egypt of the pharaohs was an African civilization--was rejected. Regardless, this dissertation was published by Presence Africaine under the title Nations Negres et Culture in 1955 and won him international acclaim. Two additional attempts to have his doctorate granted were turned back until 1960 when he entered his defense session with an array of sociologists, anthropologists and historians and successfully carried his argument. After nearly a decade of titanic and herculean effort, Diop had finally won his Docteur es Lettres! In that same year, 1960, were published two of his other works--the Cultural Unity of Black Africa and and Precolonial Black Africa.

Cheikh Anta Diop (with the placard) and his wife Louise Marie (in the right), demonstrating in Paris for African politicians' release 50sDuring his student days, Cheikh Anta Diop was an avid political activist. From 1950 to 1953 he was the Secretary-General of the Rassemblement Democratique Africain (RDA) and helped establish the first Pan-African Student Congress in Paris in 1951. He also participated in the First World Congress of Black Writers and Artists held in Paris in 1956 and the second such Congress held in Rome in 1959. Upon returning to Senegal in 1960, Dr. Diop continued his research and established a radiocarbon laboratory in Dakar. In 1966, the First World Black Festival of Arts and Culture held in Dakar, Senegal honored Dr. Diop and Dr. W.E.B. DuBois as the scholars who exerted the greatest influence on African thought in twentieth century. In 1974, a milestone occurred in the English-speaking world when the African Origin of Civilization: Myth or Reality was finally published. It was also in 1974 that Diop and Theophile Obenga collectively and soundly reaffirmed the African origin of pharaonic Egyptian civilization at a UNESCO sponsored symposium in Cairo, Egypt. In 1981, Diop's last major work, Civilization or Barbarism: An Authentic Anthropology was published.

Dr. Diop was the Director of Radiocarbon Laboratory at the Fundamental Institute of Black Africa (IFAN) at the University of Dakar. He sat on numerous international scientific committees and achieved recognition as one of the leading historians, Egyptologists, linguists and anthropologists in the world. He traveled widely, lectured incessantly and was cited and quoted voluminously. He was regarded by many as the modern `pharaoh' of African studies. Cheikh Anta Diop died quietly in sleep in Dakar, Senegal on February 7, 1986.
Here are some of the major  works of Cheikh Anta Diop translated into English.
There are however other important works that are published in journals such as dosage test. A technique developed by Diop to determine the melanin content of the egyptian mummies. The irony of this new technique was later adopted by the U.S. forensic department to determine the racial identity of badly burnt accident victims. Yet to date they have never acknowledged the author of this test!


Le site a pour vocation de vulgariser l’histoire scientifique du continent africain et de valoriser les découvertes et inventions faites par les personnes d’ascendance africaine à travers le monde.

Le site africamaat, qui regroupe des égyptologues chevronés, des enseignants, des historiens et des chercheurs panafricains, a pour vocation de vulgariser la véritable histoire scientifique africaine (de la préhistoire à nos jours) et panafricaine en pointant du doigt la problématique de la falsification de l’histoire du continent noir, opérée par les nations européennes, pour le besoin des causes esclavagiste et coloniale.
Notre démarche vise donc essentiellement à démontrer qu’il est profondément arbitraire d’exclure systématiquement l’Afrique noire de l’historiographie universelle lorsqu’il est question des sciences (mathématiques, géométrie, architecture, astronomie...), des inventions (écriture et technicité de l’écriture, navigation, médecine, agriculture...), des réflexions humaines (philosophie, spiritualité...) et surtout, de la naissance de la civilisation (Nubie, Egypte).
Comme le rappelle la Déclaration Universelle des Droits de l’homme et du citoyen, article 26 : Toute personne a droit à l’éducation (...) L’éducation doit viser au plein épanouissement de la personnalité humaine (...) Elle doit favoriser la compréhension, la tolérance et l’amitié entre toutes les nations et tous les groupes raciaux ou religieux (...) pour le maintien de la paix.
Par conséquent, falsifier l’histoire africaine, revient à transgresser la Déclaration Universelle des Droits de l’homme.
1- Vulgariser et poursuivre les recherches initiées par le professeur C. A. Diop :
Notre axe de recherche reste fidèle à la ligne directrice tracée par le savant humaniste Cheikh Anta Diop, le fondateur de l’école africaine d’égyptologie, qui en s’appuyant fidèlement sur le testament des anciens (Grecs, Sémites, Africains...), l’amélioration des méthodes de datation et les résultats des fouilles archéologiques, à brillamment fait voler en éclat les thèses historiographiques fantaisistes soutenues par la majorité des chercheurs occidentaux relatives à l’origine de l’homme, au peuplement des continents sans oublier l’origine africaine des habitants de l’Egypte ancienne.
A ce titre, ses principales recommandations sont les suivantes :
"Le chercheur africain devrait être armé, au départ, au moins d’une certitude légitime : il devrait être a priori convaincu du fait que sa culture n’est pas une création spontanée et ne peut être que la continuation d’une culture antérieure dont la détermination doit être l’objet de ses recherches.

Peu importe que cette souche soit grandiose ou modeste. Ce qui est important pour la science, pour le progrès de l’humanité, pour le développement et l’épanouissement de la conscience des peuples africains, c’est la reconnaissance de la continuité historico-culturelle (...)

L’Egypte et l’Afrique noire appartiennent au même univers culturel : la culture africaine actuelle plonge ses racines dans le limon de la vallée du Nil".
Et il poursuit :
"Les conditions d’un vrai dialogue n’existent pas encore dans le domaine si délicat des sciences humaines, entre l’Afrique et l’Europe car les intérêts matériels priment sur l’humanisme le plus minime.

En attendant, les spécialistes africains doivent prendre des mesures conservatoires. Il s’agit d’être apte à découvrir une vérité scientifique par ses propres moyens en se passant de l’approbation d’autrui, de savoir conserver son autonomie intellectuelle jusqu’à ce que les idéologues qui se couvrent du manteau de la science, se rendent compte que l’ère de la supercherie, de l’escroquerie intellectuelle est définitivement révolue, qu’une page est tournée dans l’histoire des rapports entre les peuples".
2- Identifier les raisons de la falsification orchestrée de l’histoire africaine :
Pour justifier la traite négrière et l’agression européenne contre l’Afrique, les penseurs des "Lumières" ont redoublé d’effort pour déprécier l’image et l’histoire des personnes d’ascendance africaine. Depuis, toute l’historiographie occidentale est restée prisonnière de ces idées.
Faut-il y voir la poursuite de la justification du néocolonialisme actuel ? Très probablement !
A titre d’exemple, nous pouvons citer :
JPEG - 13.4 ko
Le zoologiste G. Cuvier [1] :
« La race nègre est confinée au midi de l’Atlas, son teint est noir, ses cheveux crépus, son crâne comprimé et son nez écrasé ; son museau saillant et ses grosses lèvres la rapprochent manifestement des singes : les peuplades qui la composent sont toujours restées barbares (...)la plus dégradée des races humaines, dont les formes s’approchent le plus de la brute, et dont l’intelligence ne s’est élevée nulle part au point d’arriver à un gouvernement régulier ».
GIF - 11.3 ko
Il faut noter que le biologiste Georges Buffon insista en déclarant que selon lui, l’homme blanc incarne par excellence la nature humaine et les autres races ne seraient que le produit d’une dégénérescence. [2]
GIF - 62 ko
Montesquieu : [3]
"On ne peut se mettre dans l’idée que Dieu, qui est un être sage, ait mis une âme, surtout une âme bonne, dans un corps tout noir (...) Il est impossible que nous supposions que ces gens-là soient des hommes, on commencerait à croire que nous ne sommes pas nous-mêmes chrétiens". Montesquieu, grand actionnaire de la Compagnie des Indes spécialisée dans la déportation forcée d’esclaves africains vers les Amériques, reste l’adepte du "Si vous voulez savoir si mes actions sont en adéquation avec mes idées, regardez donc mon compte en banque". (Note : voir l’article sur Montesquieu)
JPEG - 9.8 ko
L’économiste anglais David Hume (1711-1776) : [4]
« Je suspecte les Nègres et en général les autres espèces humaines d’être naturellement inférieurs à la race blanche. Il n’y a jamais eu de nation civilisée d’une autre couleur que la couleur blanche, ni d’individu illustre par ses actions ou par sa capacité de réflexion... Il n’y a chez eux ni engins manufacturés, ni art, ni science. Sans faire mention de nos colonies, il y a des Nègres esclaves dispersés à travers l’Europe, on n’a jamais découvert chez eux le moindre signe d’intelligence ».
JPEG - 73.3 ko
Références bibliographiques:
[1] Cf. Georges Cuvier, Recherches sur les ossements fossiles, Volume 1, Paris,Deterville, 1812.
[2] Cf. Buffon : Histoire naturelle de l’Homme, "De la dégénération des animaux", Paris, 1766, tome XIV, pp. 311-374.
[3] Cf. L’esprit des Lois", 1748
[4] Cf. David Hume, Sur les caractères nationaux, Volume III, 1854.

The African Origin of Civilization, Myth Or Reality
The African Origin of Civilization, Myth Or Reality.
The book presents Dr. Diop's main thesis that historical, archaeological and anthropological evidence supports the theory that the civilization of ancient Egypt, the first that history records, was actually Negroid in origin.

Lawrence Hill Books
ISBN 1-55652-072-7
Precolonial Black Africa
Precolonial Black Africa. In the book, Diop compares the political and social systems of Europe and black Africa from antiquity to the formation of modern states.
Lawrence Hill Books ISBN 1-55652-0088-3
Black Africa, The Economic and Cultural Basis for a Federated State
Black Africa, The Economic and Cultural Basis for a Federated State.
In the book, the late Cheikh Anta Diop presents a dynamic and convincing arguement for the creation of a unified black African state and there is an interview by Carlos Moore  on Diop's vision of Africa's emergence as a major world power.

African World Press ISBN 0--86543-058-6
Civilization or Barbarism - An authentic Anthropology Civilization or Barbarism - An authentic Anthropology
This last work of Cheikh Anta Diop is a summation and expansion of his two previous volumes -Precolonial Black Africa (1987) and The African Origin of Civilization (1974) - offers a refined statement of his life's work, to prove the primacy of African culture by proving that ancient Egypt was a black society, first in many cultural achievements later claimed by the following Indo-Aryan cultures.
ISBN: 1556520484
Publisher: Chicago Review Press, Incorporated Pub.

No comments:

Post a Comment