Thursday, April 28, 2016

Two New books on African and Dravidian Languages

I have just published two new books you may find interesting.

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The Dravidian Connections: The Extra Indian Linguistic Connections of the Dravidian Languages, is the first book to explore the linguistic relation of the Tamil and people in Africa and Eurasia. The Tamil speakers originated in Africa. Today there are still Tamil speakers' in Cameroon, a country in Central Africa. In The Dravidian Connection: The Extra Indian Linguistic Connections of the Dravidian Languages we tell the story of the Tamil speakers migration out of Africa into Eurasia. It explains why many Europeans carry the R haplogroup and the Tamil substratum in many Eurasian languages.




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In Archaeological Decipherment of Ancient Writing Systems I explain how archaeological evidence indicates that African literacy began in the Sahara over 5000 years ago . This earliest form of writing was a syllabic system , we call Thinite, that included hundreds of phonetic signs, which over time was shorten to between 22 and 30 key signs, and used as an alphabet by the Mande people of the Fezzan and Niger Valley, Dravidian speaking people in India, the Sumerians , Elamites, the Xi (Olmecs), Egyptians, Meroites, Phonesians and Ethiopians.




Sunday, April 3, 2016

Salutrean Culture of America and Europe came from Africa

Europeans did not introduce the Salutrean culture to the North America. There is no way Europeans could have made it to North America during the Ice Age. Salutrean culture originated in South Africa and was spread to North Africa, and later Europe and America.. This pottery tradition over was taken to Europe and America by Africans. 



Above are pictures of Naia of Mexico, the First European and Luzia of Brazil. These ancient humans were all Negroes and show their Khoisan ancestry.


The oldest North American culture is the Colvis culture. There is no archaeological evidence that situate the Clovis people in Siberia (Stanford and Bradley, 2012).Stanford and Bradley (2012) maintain that sites dating between 25, 000-13000 years ago, namely the offshore Cinmar site, Meadowcroft Rock Shelter in Pennsylvania, Oyster Cove on the Chesapeake Bay,Cactus Hill in Virginia, and the Miles Point site have tool kits not found in Siberia. They claim that tools at these site resemble Solutrean tools, not Eurasian tool kits (Stanford and Bradley, 2012). "The majority of the oldest dated sites in the Americas with undisputed artifacts are in the Chesapeake Bay region," wrote Stanford and Bradley (2008); "The artifacts from these LGM sites are technological and functional equivalents of artifacts from the same period found in southwestern Europe and are not technologically or morphologically related to any East Asian technology".
The proposed Solutrean European migration route was unlikely. Westley and Dix (2008) illustrate the European migratory route to America was highly unlikely, and the data indicates that the corridor probably did not exist.
Sailors from Europe attempting to follow the coastline from Europe to Canada between 26-13kya would have had to brave glaziers and Ice Age temperatures far below zero. This would have made it impossible to reach North America safely directly from Europe (Westley and Dix, 2008).






Instead of the paleoamericans migrating from Eurasia, they probably made their way to the Americas directly from Africa (Imhotep, 2011). The voyage from Africa-- is a shorter distance to the Americas than Europe. In addition, paleoamerican sailors could have made their way to the Americas on Currents, especially the Gulf Stream, that regularly flow from Africa, to the Americas.
Paleoamerican sites date between 65-10kya (Guidon and Arnoud, 1991; Guidon and Delibris, 1986, Guidon et al., 1996; NYT, 2015; Winters, 2014). This suggests that paleoamericans probably made several migrations from Africa. The first paleoamericans settled South America between 65-25kya (Guidon and Arnoud, 1991; Guidon and Delibris, 1986, Guidon et al., 1996; NYT, 2015). A second paleoamerican migration took amh into North America, Brazil and Mexico 22-10kya. This second migration would have included the ancestors of Luzia and Naia.
Today archaeologists have found sites from Canada to Chile that range between 20, 000 and 65, 000 years old (Imhotep, 2011; Guidon and Arnoud, 1991; Guidon and Delibris, 1986, Guidon et al., 1996; NYT, 2015). There are numerous sites in North and South America which are over 35, 000 years old. These sites are the Old Crow Basin (c.38, 000 B.C.) in Canada; Orogrande Cave (c.36, 000 B.C.) in the United States; and Pedra Furada (c.45, 000 B.C.) (Imhotep, 2011). Given the fact that the earliest dates for habitation of the American continent occur below Canada in South America is highly suggestive of the fact that the earliest settlers on the American continents came from Africa before the Ice melted at the See: https://www.academia.edu/17137182/THE_PALEOAMERICANS_CAME_FROM_AFRICA .

Monday, February 29, 2016

Haplogroup H1 taken to Europe by Black Africans

I proposed that haplogroup mtDNA H1 probably originated in Africa and was taken 

to Europe by African Muslims. This view was confirmed by Cleize et al (2016) 

when they wrote:

quote:



Early Medieval Muslim Graves in France: First Archaeological, Anthropological and Palaeogenomic Evidence
Yves Gleize , Fanny Mendisco , Marie-Hélène Pemonge, Christophe                   Hubert, Alexis Groppi, Bertrand Houix, Marie-France Deguilloux,                          Jean-Yves Breuil

Published: February 24, 2016DOI: 10.1371/journal.pone.0148583

Abstract

The rapid Arab-Islamic conquest during the early Middle Ages led to major        political and cultural changes in the Mediterranean world. Although the early medieval Muslim presence in the Iberian Peninsula is now well documented,        based in the evaluation of archeological and historical sources, the Muslim    expansion in the area north of the Pyrenees has only been documented so far through textual sources or rare archaeological data. Our study provides the           first archaeo-anthropological testimony of the Muslim establishment in                South of France through the multidisciplinary analysis of three graves         excavated at Nimes. First, we argue in favor of burials that followed                 Islamic rites and then note the presence of a community practicing Muslim    traditions in Nimes. Second, the radiometric dates obtained from all                  three human skeletons (between the 7th and the 9th centuries AD) echo       historical sources documenting an early Muslim presence in southern Gaul             (i.e., the first half of 8th century AD). Finally, palaeogenomic analyses          conducted on the human remains provide arguments in favor of a North           African ancestry of the three individuals, at least considering the paternal       lineages. Given all of these data, we propose that the skeletons from the           Nimes burials belonged to Berbers integrated into the Umayyad army during         the Arab expansion in North Africa. Our discovery not only discusses the first anthropological and genetic data concerning the Muslim occupation of the      Visigothic territory of Septimania but also highlights the complexity of the relationship between the two communities during this period.

Results and Discussion

Three burials with clear evidence of Muslim funerary customs

The graves SP7080, SP7089 and SP9269 present a number of common and       specific characteristics that were not recorded in other medieval burials in              this area. In each of the graves, the body, which may have been wrapped,          was directly placed into the pit on its right-hand side facing southeast (in the direction of Mecca). The upper limbs were generally extended, and the                lower limbs were extended and sometimes crossed. The burial practices               and the position of the bodies clearly correspond to medieval and modern          Muslim burial customs

Muslim presence confirmed by textual sources

Textual sources, specifically the Moissac and Uzès chronicles, offer a significant testimony to the complex and unstable historical context of the Nimes region during the early Middle Ages. They notably attest to a Muslim presence or travel in Nimes between 719 and 752 AD

Three adult males of North African ancestry

An anthropological analysis shows that the three skeletons are those of male adults (S1 File). Although it is difficult to be certain of the biological identity of these individuals, several anthropological characteristics can be highlighted. The skeletons did not show any marks indicating death resulting from fighting. The skeleton from SP7080 displayed an incomplete fusion between the right pisiform bone and the hamate bone (S2 Fig). This extremely rare fusion, mainly seen in African populations, suggests an African origin for the Nimes human remains (e.g., [41–42]).

Because the palaeogenomic data support a North African paternal ancestry of the three individuals from the graves, we believe that they were Berbers integrated into the Arab army during its rapid expansion through North Africa. Such conclusions are in perfect accordance with the ones deriving from the isotopic analyses conducted on two individuals from Plaza del Castillo in Pamplona [47].


North African haplotype E1b1b1b-M81 [12, 44] in all three males’ DNA samples (S3 Table).

If the paternal lineage E-M81 and the maternal lineage L1c3 characterized implies with a high degree of probability a North African origin for all Nimes individuals, we have to note that the large distribution of mtDNA lineages H1 and K (both in North Africa and Europe) do not permit to drive any clear conclusion concerning individuals' maternal ancestry. Indeed, the determination of these maternal lineages on Nimes burials may be both the result of a direct North African maternal origin and the result of admixture between migrating Muslims and local European women. If the low discriminatory power of mtDNA does not permit us to decide between both hypotheses, genome-wide data may permit to precise individuals' ancestries in the next future. Nevertheless, if admixture between Muslims and European women is well established for later al-Andalus periods (genetically established for sites in Andalusia dating to the 12th-13th centuries; [11]), such admixture had not been raised so far for the very first Muslim groups arriving in Europe. If admixture with local women was confirmed concerning Nimes individuals, these data would constitute the most ancient evidence of admixture in the al-Andalus context.

Apart from the mitochondrial haplogroup H1, the maternal and paternal lineages detected in the three Nimes individuals are relatively rare in modern-day France [52]. In comparison to the Iberian Peninsula or Italy, it appears clear that the genetic impact of the Arab rule was less significant in France.


This confirms my earlier claim that Africans probably introduced H1 during the Muslim colonization of Europe.

Thursday, January 14, 2016

Dr. Clyde Winters and the Origins of Afrocentrism

Afro-American scholars, people who write history have met the standards of scholarship for almost 200 years supporting the role of Blacks in ancient history.

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

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

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

 Many Afro-American researchers need to learn to respect your own scholars. Don't let white supremacy continue to blind you to the truths of history.

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

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

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



Edward Blyden

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

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

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

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

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

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

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



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

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

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

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

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

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

1) the artifacts depicting Blacks found at ancient sites

recovered through archaeological excavation;

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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




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



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


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Clyde Winters

The last major confirmation of the ASAH paradigms was made by Clyde Ahmad Winters (1977, 1979, 1981, 1983a, 1983c, 1983d, 1984, 1985) when he expanded our understanding of the role of Blacks\Africans in Indo-China, India and China; and the ancient literacy of Blacks (1979, 1983d, 1985c, 1986b). Dr. Winters is a graduate of the University of Illinois-Urbana where he earned a BA and Master's degree. He earned his PhD at Loyola University-Chicago.

 Dr. Winters has an extensive background in teaching Social Studies. In the 1990’s Dr. Winters helped write the Social Science standards for the Chicago Public Schools. In recent years he has been developing lesson plans for Common Core State Standards in Social Science.



Using linguistic, anthropological and historical evidence, Dr. Winters proved that the earliest cultures of China and Indo-China were founded by Blacks from West Africa and modern Ethiopia (Winters, 1979, 1983d, 1985c, 1986b). In support of this history Dr. Winters has posted over 70 videos on YouTube.



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

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

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

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

Dr. Clyde Winters has written extensively on the African origins of the Olmec. He deciphered the Olmec language and since then he has published numerous websites where he discussed the Olmec Kings and their civilization. Dr. Winters has also written a grammar of the Olmec language. 



The most important work of Dr. Winters is Atlantis in Mexico, in this book Dr. Winters provides a detailed account of the migration of the Mande speaking people from Africa to the Americas. He explains that they called themselves Xi (Shi) or Si people and provides an informative discussion of the Mexican traditions regarding the expansion of the Olmec from the Gulf Coast, to the Pacific coast of Mexico. 



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

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




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



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



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



This africalogical research by Dr. Winters (1981/1982, 1983b, 1983d, 1989a, 1991, 1994) made it clear that the first civilizations in Indo-China and China were founded by Blacks. He has also proved the lie to Hume's (1875) claim that Blacks have "No literacy" and "No letters". . In A Short History of Black People in Ancient Times (Createspace, 2013) and Ancient African History Primer ( Createspace,2014)Dr. Winters provides a comprehensive discussion of the role of African and Black people in the origin and rise of worldwide civilization.



These scholars recognized that the people of ancient Greece, Southeast Asia and Indo-China were African people. When giants in study of Afrocentrism discussed Blacks in Asia they were talking about people of African descent. So when anyone claims that these civilizations should be outside the study area of Afrocentric scholars they don't know what they're talking about.

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



REFERENCES

Anselin, A. (1982). Le mythe d' Europe. Paris: Editions Anthropos.

_______.(1982b). "Zeus, Ethiopien Minos Tamoul", Carbet Revue

Martinique de Sciences Humaines,no. 2:31-50.

_______.(1989). "Le Lecon Dravidienne",Carbet Revue Martinique

de Sciences Humaines, no.9:7-58.

Asante,M.A. (July-August, 1996). "Ancient Truths", Emerge , 66-70.

Asante,M.K. (1990) Kemet,Afrocentricity,and Knowledge. Trenton

,NJ:Africa World Press.

_________ (1991). "The Afrocentric idea in Education",Journal

of Negro Education,60(2):170-180.

__________.(December 1991/January 1992). "Afrocentric Curri-

culum".Educational Leadership, pp.28-31.

Bernal, M. (1996, Spring). The Afrocentric interpretation of history: Bernal replies to Lefkowitz. Journal of Blacks in Higher Education, 86-95.

Bernal,M. (1987). Black Athena. New York: Free Association Press. Volume 1.

________. (1991). Black Athena. New York: Free Association Press. Volume 2.

Blyden, E.W. ( January, 1869). The Negro in ancient history.

Methodist Quarterly Review, 71-93.

Blyden, E.W. (1887). Christianity, Islam and the Negro Race. Edinburgh: Edinburgh University Press.

_____________. (1890). The African Problem and the method for

its solution. Washington, D.C.: Gibson Brothers.

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____________.2010e. Paper Advantageous Alleles, Parallel Adaptation, Geographic Location andSickle Cell Anemia among Africans
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_______________.2011c. Is Native American R Y-Chromosome of African Origin? Current Research Journal of Biological Sciences. Vol. 3 , (6): 555-558. http://maxwellsci.com/print/crjbs/v3-555-558.pdf 


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

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

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_________________.2011. Haplogroup M23 is probably not Asian in origin. Hg M23 is of Africa.http://www.webmedcentral.com/article_view/2237 
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_____________There has been a Continous Indigenous Sub-Saharan Presence in North Africe for 30kyhttp://olmec98.net/ContinuousEurope.pdf 

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


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


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



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


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