Monday, December 29, 2014

New Book: History of Blacks in America from Pre-History to 1877

I have just published a new book on the history of Afro-Americans. This is an important book because it is the first book which details the entire history of Afro-Americans. Although, the average history of Afro-Americans only discusses the African slaves, in this book I tell the history of the indigenous Black Native Americans and Black Europeans who also contributed to the contemporary  Afro-American population.

The final chapter of this book provides the genetic evidence of the relationship between Native Americans and Sub-Saharan Africans.

History of Blacks in America from Pre-History to 1877

List Price: $25.99 

History of Blacks in America from Pre-History to 1877

A Common Core State Standards History

Authored by Dr. Clyde WintersIn History of Blacks in America from Pre-History to 1877, I discuss the real history of Blacks in America. It explains that the contemporary Black population in the United States is made up of three Black Nationalities: Black Europeans, Black Native Americans and Black Africans from Sub-Saharan Africa.
A History of Blacks in America from Pre-History to 1877 is meant to be used as a textbook or a single history text. The book is divided into two parts. Part One provides a traditional short history of Afro-Americans from slavery up to the 1960's.
Part Two provides two short essays on the Black Europeans and American Mound builders, along with short informational text teachers can use to teach the history of the Black Americans of European descent, Black Americans of African descent and Black Americans of Native American descent so the reader can have a full knowledge of the history of Blacks in America.

Publication Date:
Dec 28 2014
1505827612 / 9781505827613
Page Count:
Binding Type:
US Trade Paper
Trim Size:
8.5" x 11"
Full Color
Related Categories:
History / United States / General

Friday, December 26, 2014

The Decipherment of the Fuente Magna Bowl is Correct

 Claims that my translation of the Fuente Magna Bowl at is false because I claimed that the original name for the Sumerian god: Nammu was Ni-ash ( "unique awe") or Nia. Below is my decipherment

Decipherment of the Cuneiform Writing on the
Fuente Bowl
Clyde A. Winters
Below is a decipherment of the cuneiform writing on the Fuente Bowl

Cuneiform Writing on the Fuente Bowl
To translate the cuneiform I used Samuel A. B. Mercer's, Assyrian grammar with chrestomuthy and glossary (N.Y.:AMS Press,1966) to compare the signs found on the Fuente bowl with the cuneiform syllabary. To read the Sumerian text I used John L. Hayes, A Manuel of Sumerian: Grammar and text ( Malibu,CA:Udena Publications, 2000) and John A Halloran, Sumerian Lexicon, .
I will translate the Sumerian cuneiform in panels 1 and 2 of the   cuneiform text reading from right to left.

In the first panel there is no mention of Shamash the sun god. This is the Akkadian word for the sun god, the name of the sun god in Sumerian was Utu. Reading the text from right to left top to bottom we find the following;
Figure 1: Panel 1
Ti Kur kur kur kur (determinative for divine names) Nia (lit. ni-ash) (Figure 1)
"Approach in the future (one) endowed with great protection the great Nia".
"This favorable oracle of the people to establish purity and to establish character [for all who seek it]".
This first panel is very interesting. There are three Proto-Sumerian signs in this panel. Here we also find the use of the divine determinative. Hayes, page 35 (figure 5a) discusses this sign.
The Sumerian sign used before divine names
I have interpreted the sign Ni-ash as Nia, because of the fact that when a syllable is joined to a consonant vowel form the adjoining sign becomes a single vowel. If we read the signs as Ni-ash it means: "unique awe".
The Sumerian goddess was Nammu, we know very little about this goddess because much of the knowledge about her was lost at the beginning of Ur111. According to Hayes she was recognized as "the mother who gave birth to heaven and earth", the primeval mother, who gave birth to the gods" (Hayes, p.35). This passage suggests that the original name for Nammu was Nia. The quote from Hayes makes it clear that Nammu-Nia was highly regarded and was worshipped as the main god before the rise of any other Sumerian gods.

In the second panel reading from right to left, top to the bottom we find the following:
Figure 2: Panel 2
Transliteration Panel 2:
Pa en ash sa tur
"Sprout [oh] diviner the unique advise [at] the temple"

This translation of the first two panels of the cuneiform writing reads as follows:
"Approach in the future (one) endowed with great protection the Great Nia".
"[The Divine One Nia(sh) to] Establish Purity, Establish Gladness, Establish Character"
"[Use this talisman (the Fuente bowl)] To sprout [oh] diviner the unique advise [at] the temple".

Here we have panel 3, of the Fuente bowl. The signs on this panel are very interesting, as in the other panels we see a combination of Proto-Sumerian and cuneiform signs.

Panel 3
Reading from right to left, top to bottom. We have the following:
Zi esh
The righteous shrine
Esh esh esh esh
Anoint the shrine, anoint the shrine
Pap pa ge
The leader takes an oath [to]
Lu ta mi du lu ta
Establish Purity , a favorable oracle (and) Establish character
Bar nu ash
Open up a unique light [i.e., knowledge, for all]
Ash ti en
Wish for a noble life
The entire panel reads as follows:
"The righteous shrine, anoint (this) shrine, anoint (this) shrine; The leader takes an oath [to] Establish purity, a favorable oracle (and to) Establish character. [Oh leader of the cult] Open up a unique light [for all], [who] wish for a noble life".
The cuneiform writing was interesting for two reasons. First, we find that these panels have proto-Sumerian symbols mixed with the cuneiform symbols. Secondly, whereas, the wedges of most Sumerian cuneiform text point leftward, the wedges of the Fuente cuneiform signs point rightward. This may result from the fact that in the Fuente text , the letters are read from right to left,
instead of left to right like the cuneiform text from Mesopotamia.

The passage on the cuneiform panels of the Fuente Bowl seems to be very similar to the Proto-Sumerian inscription on the right side of the bowl. This translation makes it clear that the passage complements my earlier decipherment of the Proto-Sumerian text also found on the left side of the
 Fuente Bowl.

As you can see from this decipherment I cite where I got the translation of Sumerian terms and explain in detail  my decipherment. The authors of the Wiki:  at , provide no Sumerian to dispute my translation of the Fuente bowl. This Wiki is a good example of how authors will use any means to deny the linguistic truth, that people from the ancient world were in the Americas before Columbus. You can not say a decipherment is wrong unless you provide specific linguistic evidence to dispute my claims since we have considerable knowledge about the Sumerians and their language.

Wednesday, December 17, 2014

Dr. Clyde Winters : The Decipherment of the Olmec Writing System

This Paper was presented at the 1997 Central States Anthropological Society Meeting. It provides a good summary of the decipherment of the Olmec Writing System


We summarize the decipherment of the Olmec writing. It explains that Olmec is a syllabic writing system used in the Olmec heartland from 900 BC- AD 450. The decipherment of the Olmec writing of ancient Mexico provides us with keen insight into the world of the Olmec. These earliest text written in America, helps us to understand the culture religion and politics of the Olmec.

Monday, December 8, 2014

The Teo Mask










Wednesday, November 19, 2014

Haplogroup M May Have Spread Across Africa before 60kya OoA Event

Sebastian Lippold1, Hongyang Xu12, Albert Ko1, Mingkun Li13, Gabriel Renaud1, Anne Butthof14, Roland Schröder1 and Mark Stoneking1 .(2014) Human paternal and maternal demographic histories: insights from high-resolution Y chromosome and mtDNA sequences. Investigative Genetics 2014, 5:13 doi:10.1186/2041-2223-5-13.
There is a new article out on the histories of the human mtDNA and y-chromosome. The striking finding of the study of Lippold et all (2014) is that haplogroup M, is dated to 65-70kya. They wrote:


The age of the mtDNA ancestor is estimated to be about 160 thousand years ago (kya), and the ages of the non-African mtDNA lineages M and N are about 65 to 70 kya, in good agreement with previous estimates [54]. Our estimate for the age of the NRY ancestor is 103 kya based on the fast rate, and 165 kya based on the slow rate; however these estimates do not include the recently-discovered ‘A00’ lineage [41], which would result in much older ages for the NRY ancestor. The close agreement between the slow NRY ancestor age (165 kya) and the mtDNA ancestor age (160 kya) might be taken as evidence in favor of the slow NRY mutation rate. However, the slow NRY mutation rate gives an estimated age for the initial out-of-Africa divergence of about 100 kya, and an age for the divergence of Amerindian-specific haplogroup Q lineages of about 20 kya, while the fast rate gives corresponding estimates of about 60 kya for out-of-Africa and about 12.5 kya for Amerindian haplogroup Q lineages, in better agreement with the mtDNA and other evidence for these events [54-57].

This finding is interesting because the authors date the out of Africa (OoA) event to 60kya. It is interesting because it indicates that haplogroup M may have already spread across Africa before the OoA exit. This finding supports may previous work illustrating that hg M, probably expanded across Africa before the OoA event.

Tuesday, November 11, 2014

Africans Discover Brazil 100,000 Years Ago

Fire unless the result of lightening is produced by man. The evidence that fire existed in Brazil 65kya is an indication that man was at the site 65,000 years ago, since researchers found charcoal, which is the result of fire making.
The New York Times, reported that humans were Brazil 100,000 years ago .

If you would see the New York Times video you would noted that Dr.Nieda Guidon supports her dating of human population in Brazil 100,000 years ago to ancient fire and tool making.
Look at the New York Times video: Human’s First Appearance in the Americas @:

If you view the video you will see that human occupation of Brazil 100,000 years ago is supported by man made fire, e.g., the charcoal, and tools.

Dr. Guidon who conducted excavation at the site notes at 2:09 the site is 100,000 years old. At 3:17 in the video scientists proved that the tools are the result of human craftsmanship . So researchers reject this evidence because it proves that Blacks were here before the mongoloids.

It is interesting that it is becoming clear that people may have left Africa 100kya, instead of 60kya to settle the world. This may indicate that Australians made their way to America before the Khoisan.

Dr.Nieda Guidon hypothesized that man appeared in Brazil 100,000 years ago from Africa. She illustrated that her hypothesis was confirmed by 1) structures to make fire, i.e. hearths,2) stone tools and charcoal was found in the hearths that date back 100kya,3) the Ice Age prevented people from reaching Brazil from Asia, while the winds and currents would have carried people directly from Africa to Brazil.

Since the hypothesis was confirmed by scientific evidence, we can accept her hypothesis as valid and reliable.

The charcoal and tools were found in hearths, not generally on the site of proposed human habitation. If the charcoal and tools were made naturally the entire site would have been burned, instead of just artifacts found in the hearths.We can accept Dr.Nieda Guidon hypothesis because it is normal science to use charcoal recovered from hearths to date a human habitation site.

The question remains why did Africans 100kya discover South America. The best answer is the spirit of adventure and discovery.
At this time Africa was more wetter and the frequentcy of boat engravings in the Sahara indicate Africans had a high boat technology and navigation ability..


100kya there were numerous lakes, rivers and streams in Africa that exited in the Atlantic Ocean. The distance from Lake Chad to Lake Congo was greater than the distance from Africa to Brazil. Any captains and sailors who had traded with cities and towns situated on these Lakes would have been familiar with storing enough foods to last the voyages.[b]

These ancient navigators were probably like Columbus. They may have not known about South America, but they were willing to take a chance to see what lands lay at the edge of the Sea.
We forget that the evidence of boats depicted throughout ancient Africa make it clear people were not afraid of traveling by sea.

Friday, November 7, 2014

New Book :Dravidian (Tamil) is the language of the Indus Valley Writing: A study of the most ancient Tamil Language

List Price: $18.99
8.5" x 11" (21.59 x 27.94 cm)
Black & White on White paper
194 pages
ISBN-13: 978-1503117204 (CreateSpace-Assigned)
ISBN-10: 1503117200
BISAC: History / Asia / India & South Asia

This book provides a detailed decipherment of the Indus Valley writing. It gives the reader an explanation of how Dr. Winters deciphered the Indus Valley writing and how the language of the Indus Valley seals is an ancient aspect of Tamil.
The book is divided into two parts one is an overview of the Indus Valley writing while part two provides a detailed account of how to read the seals and the grammar of the Indus Valley language. The book also provides a dictionary of over 200 signs that have been deciphered by Dr. Winters.


Monday, October 20, 2014

New video: The Ancient Tamilar Religion: the Inspiration for the Indus Valley

Who were the people that belonged to the Indus Valley Civilization (IVC)? What did they want us to know about themselves through the over 4000 seals found in every city that made up the IVC? What do the seals and copper plates tell us about the religious traditions of the mysterious people who belonged to the IVC?

In my new video I answer these questions and more. Here I translate the Indus Valley seals (IVS), and reveal that they record the ancient Agamic traditions of the Tamil speaking Dravidians of the IVC. This video is important and should be seen by everyone because for the first time in history the Tamil of the IVS speak to us in their own words, and tell us their devotion to their totemic Gods, and the Tamilar cultural values that guided their interactions, between, and among each other.

Through the ancient voices recorded in the IVS we discover the Tamilar cultural values that inspired the production and wearing of IVS over 3000 years ago. After viewing this video you will understand why the Tamil of the IVC began to make the Talismanic IVS to express their desire to adhere to Goodness, and request from their individual God a balanced Karma and a righteous and glorious Fate.

Read more:

Friday, October 10, 2014

Roots of West African Muslim Militants

What Muslim Africa is experiencing today I predicted back in the 1980’s.

Many people assume that since Africans became Muslims, they naturally adopted Arab ways. This is far from true.

To be a Muslim is to only declare there is one god and pray five times a day. To legislate within the Muslim lands you followed a particular fiqh. In the case of most of Black Africa it was Maliki.

Even up to the jihad of Uthman dan Fodio, African Islam had nothing to do with the Arab way of life. Uthman dan Fodio, after he returned from Mecca, preached against Wahhabism and he supported Freedom for women. This changed only in the 1980’s when Saudi Arabia was able to use oil money to spread the Wahhabi fiqh.

The Dark Age of Africa, then, only came after the 1890’s when European powers conquered African nations, and again in the 1990”s as greedy African Muslims sold their souls to the Saudis for a few silver pieces. The shame of Africa, is that although Europeans ruled African nations directly for less than 75 years, they continue to dominate the minds of African rulers and the African Muslim middle class who maintain a dark age in Africa up to today.

The Muslim elites in Africa abandoned their heritage to suck up to Europeans. This left African traditional Muslims leaderless. In the 1980’s the Wahhabis began to spend millions of dollars to spread their brand of Islam around the world. The failure to integrate common Muslims in the development of Nigeria led to the problems we are having in West Africa today.

The radical jihadism common to Africa will decline after the fall of Arabia as an economic power. After this traditional African Muslim tolerance will overcome Turkish/Indo-Aryan social customs which dominate the “Islamism” of African youth. This will hasten as more and more West African Mulims make the hajj and experience the deep racism Africam Muslims experience in Arabia and Egypt.

Below are some research papers I wrote on this theme back in the day.

Sunday, September 28, 2014

The ancestors of the Dravidians spoke a Niger-Congo language.

B.B. Lal ("The Only Asian expedition in threatened Nubia:Work by an Indian Mission at Afyeh and Tumas", The Illustrated London Times , 20 April 1963) and Indian Egyptologist has shown conclusively that the Dravidians originated in the Saharan area 5000 years ago. He claims they came from Kush, in the Fertile African Crescent and were related to the C-Group people who founded the Kerma dynasty in the 3rd millennium B.C. (Lal 1963) The Dravidians used a common black-and-red pottery, which spread from Nubia, through modern Ethiopia, Arabia, Iran into India as a result of the Proto-Saharan dispersal.

B.B. Lal (1963) a leading Indian archaeologist in India has observed that the black and red ware (BRW) dating to the Kerma dynasty of Nubia, is related to the Dravidian megalithic pottery. Singh (1982) believes that this pottery radiated from Nubia to India. This pottery along with wavy-line pottery is associated with the Saharo-Sudanese pottery tradition of ancient Africa .


Aravaanan (1980) has written extensively on the African and Dravidian relations. He has illustrated that the Africans and Dravidian share many physical similarities including the dolichocephalic indexes (Aravaanan 1980,pp.62-263; Raceand,2006), platyrrhine nasal index (Aravaanan 1980,pp.25-27), stature (31-32) and blood type (Aravaanan 1980,34-35;,2006). Aravaanan (1980,p.40) also presented much evidence for analogous African and Dravidian cultural features including the chipping of incisor teeth and the use of the lost wax process to make bronze works of arts (Aravaanan 1980,p.41).

There are also similarities between the Dravidian and African religions. For example, both groups held a common interest in the cult of the Serpent and believed in a Supreme God, who lived in a place of peace and tranquility ( Thundy, p.87; J.T. Cornelius,"Are Dravidians Dynastic Egyptians", Trans. of the Archaeological Society of South India 1951-1957, pp.90-117; and U.P. Upadhyaya, "Dravidian and Negro-African", International Journal of Dravidian Linguistics 5, no.1
) .


There are also affinities between the names of many gods including Amun/Amma and Murugan . Murugan the Dravidian god of the mountains parallels a common god in East Africa worshipped by 25 ethnic groups called Murungu, the god who resides in the mountains .

There is physical evidence which suggest an African origin for the Dravidians. The Dravidians live in South India. The Dravidian ethnic group includes the Tamil, Kurukh,Malayalam, Kananda (Kanarese), Tulu, Telugu and etc. Some researchers due to the genetic relationship between the Dravidians and Niger-Congo speaking groups they call the Indians the Sudroid (Indo-African) Race (RaceandHistory,2006).

Dravidian languages are predominately spoken in southern India and Sri Lanka. There are around 125 million Dravidian speakers. These languages are genetically related to African languages. The Dravidians are remnants of the ancient Black population who occupied most of ancient Asia and Europe.

The major grain exploited by Saharan populations was rice ,the yam and pennisetum. McIntosh and McIntosh (1988) has shown that the principal domesticate in the southern Sahara was bulrush millet. There has been considerable debate concerning the transport of African millets to India. Weber (1998) believes that African millets may have come to India by way of Arabia. Wigboldus (1996) on the other hand argues that African millets may have arrived from Africa via the Indian Ocean in Harappan times.

Both of these theories involve the transport of African millets from a country bordering on the Indian Ocean. Yet, Weber (1998) and Wigboldus (1996) were surprised to discover that African millets and bicolor sorghum , did not reach many East African countries until millennia after they had been exploited as a major subsistence crop at Harappan and Gujarat sites.

This failure to correlate the archaeological evidence of African millets in countries bordering on the Indian Ocean, and the antiquity of African millets in India suggest that African millets such as Pennisetum and Sorghum must have come to India from another part of Africa. To test this hypothesis we will compare Dravidian and African terms for millet.

Winters (1985) has suggested that the Proto-Dravidians formerly lived in the Sahara. This is an interesting theory, because it is in the Sahara that the earliest archaeological pennisetum has been found.

Millet impressions have been found on Mande ceramics from both Karkarchinkat in the Tilemsi Valley of Mali, and Dar Tichitt in Mauritania between 4000 and 3000 BP. (McIntosh & McIntosh 1983a,1988; Winters 1986b; Andah 1981)

Given the archaeological evidence for millets in the Sahara, leads to the corollary theory that if the Dravidians originated in Africa, they would share analogous terms for millet with African groups that formerly lived in the Sahara.
The linguistic and anthropological data make it clear that the Dravidian speaking people were part of the C-Group people who formed the backbone of the Niger-Congo speakers. It indicates that the Dravidians took there red-and-black pottery with them from Africa to India, and the cultivation of millet. The evidence makes it clear that the genetic evidence indicating a Holocene migration to India for the Dravidian speaking people is wrong. The Dravidian people given the evidence for the first cultivation of millet and red-and-black pottery is firmly dated and put these cultural elements in the Neolithic. The evidence makes it clear that genetic evidence can not be used to effectively document historic population movements.

There is mtDNA data uniting Africans and Dravidians.

Can Parallel Mutation and neutral genome selection explain Eastern African M1 consensus HVS-1 motifs in Indian M haplogroup

Did the Dravidian Speakers Originate in Africa

Origin and Spread of Dravidian Speakers

Sickle Cell Anemia in Africa and India

Advantageous Alleles, Parallel Adaptation, Geographic Location and Sickle Cell Anemia among Africans and Dravidians

Y-Chromosome evidence of African Origin of Dravidian Agriculture

The most interesting fact about this evidence is that the Dravidian language is closely related to the Niger-Congo group. There are other linguistic groups that separate the Niger-Congo speakers from the Dravidians. The fact that they are genetically related indicates that the Dravidians recently came to India.

Linguistic Evidence

1.1 Many scholars have recognized the linguistic unity of Black African (BA) and Dravidian (Dr.) languages. These affinities are found not only in the modern African languages but also that of ancient Egypt. These scholars have made it clear that lexical, morphological and phonetic unity exist between African languages in West and North Africa as well as the Bantu group.

1.2 K.P. Arvaanan (1976) has noted that there are ten common elements shared by BA languages and the Dr. group. They are (1) simple set of five basic vowels with short-long consonants;(2) vowel harmony; (3) absence of initial clusters of consonants; (4) abundance of geminated consonants; (5) distinction of inclusive and exclusive pronouns in first person plural; (6) absence of degrees of comparison for adjectives and adverbs as distinct morphological categories; (7) consonant alternation on nominal increments noticed by different classes; (8)distinction of completed action among verbal paradigms as against specific tense distinction;(9) two separate sets of paradigms for declarative and negative forms of verbs; and (l0) use of reduplication for emphasis.


1.3 There has been a long development in the recognition of the linguistic unity of African and Dravidian languages. The first scholar to document this fact was the French linguist L. Homburger (1950,1951,1957,1964). Prof. Homburger who is best known for her research into African languages was convinced that the Dravidian languages explained the morphology of the Senegalese group particularly the Serere, Fulani group. She was also convinced that the kinship existed between Kannanda and the Bantu languages, and Telugu and the Mande group. Dr. L. Homburger is credited with the discovery for the first time of phonetic, morphological and lexical parallels between Bantu and Dravidians

1.6 By the 1970's numerous scholars had moved their investigation into links between Dr. and BA languages on into the Senegambia region. Such scholars as Cheikh T. N'Diaye (1972) a Senegalese linguist, and U.P. Upadhyaya (1973) of India , have proved conclusively Dr. Homburger's theory of unity between the Dravidian and the Senegalese languages.

1.7 C.T. N'Diaye, who studied Tamil in India, has identified nearly 500 cognates of Dravidian and the Senegalese languages. Upadhyaya (1973) after field work in Senegal discovered around 509 Dravidian and Senegambian words that show full or slight correspondence.

1.8 As a result of the linguistic evidence the Congolese linguist Th. Obenga suggested that there was an Indo-African group of related languages. To prove this point we will discuss the numerous examples of phonetic, morphological and lexical parallels between the Dravidian group: Tamil (Ta.), Malayalam (Mal.), Kannanda/Kanarese (Ka.), Tulu (Tu.), Kui-Gondi, Telugu (Tel.) and Brahui; and Black African languages: Manding (Man.),Egyptian (E.), and Senegalese (Sn.)

MOTHER        AMMA          AMA,MEEN          MA
PREGNANCY   BASARU          BIIR              BARA
SKIN          URI          NGURU,GURI         GURU
BLOOD       NETTARU         DERET             DYERI
KING       MANNAN          MAANSA,OMAAD        MANSA
GRAND      BIIRA           BUUR                BA
SALIVA     TUPPAL          TUUDDE              TU
CULTIVATE  BEY            ,MBEY            BE
BOAT       KULAM           GAAL                KULU
FEATHER    SOOGE           SIIGE               SI, SIGI
MOUNTAIN    KUNRU          TUUD                KURU
ROCK       KALLU           XEER                KULU
STREAM     KOLLI           KAL                 KOLI

6.1 Dravidian and Senegalese. Cheikh T. N'Diaye (1972) and U.P. Upadhyaya (1976) have firmly established the linguistic unity of the Dravidian and Senegalese languages. They present grammatical, morphological, phonetic and lexical parallels to prove their point.

6.2 In the Dravidian and Senegalese languages there is a tendency for the appearance of open syllables and the avoidance of non-identical consonant clusters. Accent is usually found on the initial syllable of a word in both these groups. Upadhyaya (1976) has recognized that there are many medial geminated consonants in Dravidian and Senegalese. Due to their preference for open syllables final consonants are rare in these languages.

6.3 There are numerous parallel participle and abstract noun suffixes in Dravidian and Senegalese. For example, the past participle in Fulani (F) -o, and oowo the agent formative, corresponds to Dravidian -a, -aya, e.g., F. windudo 'written', windoowo 'writer'.

6.4 The Wolof (W) -aay and Dyolo ay , abstract noun formative corresponds to Dravidian ay, W. baax 'good', baaxaay
'goodness'; Dr. apala 'friend', bapalay 'friendship'; Dr. hiri
'big', hirime 'greatness', and nal 'good', nanmay 'goodness'.

6.5 There is also analogy in the Wolof abstract noun formative suffix -it, -itt, and Dravidian ita, ta, e.g., W. dog 'to cut', dogit 'sharpness'; Dr. hari 'to cut', hanita 'sharp-ness'.

6.6 The Dravidian and Senegalese languages use reduplication of the bases to emphasize or modify the sense of the word, e.g., D. fan 'more', fanfan 'very much'; Dr. beega 'quick', beega 'very quick'.

6.7 Dravidian and Senegalese cognates.

English                Senegalese            Dravidian
body                   W. yaram                 uru
head                   D. fuko,xoox              kukk
hair                   W. kawar                 kavaram 'shoot'
eye                    D. kil                   kan, khan
mouth                  D. butum                 baayi, vaay
lip                    W. tun,F. tondu          tuti
heart                  W. xol,S. xoor           karalu
pup                    W. kuti                  kutti
sheep                  W. xar                   'ram'
cow                    W. nag                   naku
hoe                    W. konki                
bronze                 W. xanjar                xancara
blacksmith             W. kamara               
skin                      dol                   tool
mother                 W. yaay                   aayi
child                  D. kunil                  kunnu, kuuci
ghee                     o-new                   ney

Above we provided linguistic examples from many different African Supersets (Families) including the Mande and Niger-Congo groups to prove the analogy between Dravidian and Black African languages. The evidence is clear that the Dravidian and Black African languages should be classed in a family called Indo-African as suggested by Th. Obenga. This data further supports the archaeological evidence accumulated by Dr. B.B Lal (1963) which proved that the Dravidians originated in the Fertile African Crescent.

Agricultural Evidence

One of the principal groups to use millet in Africa are the Northern Mande speaking people (Winters, 1986). The Norther Mande speakers are divided into the Soninke and Malinke-Bambara groups. Holl (1985,1989) believes that the founders of the Dhar Tichitt site where millet was cultivated in the 2nd millenium B.C., were northern Mande speakers.

To test this theory we will compare Dravidian and Black African agricultural terms, especially Northern Mande. The linguistic evidence suggest that the Proto-Dravidians belonged to an ancient sedentary culture which exitsed in Saharan Africa. We will call the ancestor of this group Paleo-Dravido-Africans.

The Dravidian terms for millet are listed in the Dravidian Etymological Dictionary at 2359, 4300 and 2671. A cursory review of the linguistic examples provided below from the Dravidian, Mande and Wolof languages show a close relationship between these language. These terms are outlined below:

Kol                sonna       ---             ---       ----

Wolof (AF.)        suna        ---            ----       ---

Malinke (AF)       suna      bara, baga     de-n, doro   koro

Tamil            connal     varaga           tinai      kural

Malayalam        colam      varaku           tina        ---

Kannanda          ---   baraga, baragu     tene    korale,korle

                 *sona      *baraga          *tenä     *kora 

It is clear that the Dravidian and African terms for millet are very similar. The Proto-Dravidian terms *baraga and *tena have little if any affinity to the African terms for millet.

The Kol term for millet `sonna', is very similar to the terms for millet used by the Wolof `suna' ( a West Atlantic Language), and Mande `suna' (a Mande language). The agreement of these terms in sound structure suggest that these terms may be related.

The sound change of the initial /s/ in the African languages , to the /c/ in Tamil and Malayalam is consistent with the cognate Tamil and Malayalam terms compared by Aranavan(1979 ,1980;) and Winters ( 1981, 1994). Moreover, the difference in the Kol term ` soona',which does retain the complete African form indicates that the development in Tamil and Malayalam of c < s, was a natural evolutionary development in some South Dravidian languages. Moreover, you will also find a similar pattern for other Malinke and Dravidian cognates, e.g., buy: Malinke `sa, Tamil cel; and road: Malinke `sila', Tamil `caalai'.

African Millets Carried to India by Dravidian Speakers

Dravidians in Sri Lanka


Videos on the African origin of Dravidian speakers:

Lake MegaChad and the Rise of Egypt and the Maa Civilization

You can not support a Northeast African origin for contemporary Negro-Egyptian speakers. A complete literature review of the history of the climatic conditions in the Sahara and Northeast Africa over the past 20ky indicates that the Negro-Egyptian speakers originated in the Sahara.. You have not fully understood N. Drake’s work on the geography of Africa. As a result, you have failed to recognize that there were varying periods of “arid Sahara” and “Green Sahara”.

As I have outlined elsewhere there were two different African populations before the origination of Negro-Egyptian speakers: the Khoisan and the Pgymies. The Khoisan expanded out of Africa 40+kya, while the Pgymies probably began to exit Africa 22kya.

The Negro-Egyptian speakers probably originated in the Chad Basin near the MegaChad Lake. During the Holocene a giant lake, known as Lake Mega-Chad (LMC), extended over more than 350,000 km2 in southern Sahara.


Lake Chad is the remnant of a former inland sea, palaeolake Mega-Chad. At its largest, sometime before 5,000 BC, Lake Mega-Chad was the largest of four Saharan palaeolakes and is estimated to have covered an area of 400,000 km2 (150,000 sq mi), larger than the Caspian Sea is today. It was near these sites that the Aqualithic and Ounanian cultures existed.

The Chad Basin covers an area of approximately 2,434,000 square kilometers, equivalent to 8% of the total area of the African continent. The Chad Basin is surrounded by high mountain ranges which rise up to the highland of the North Equatorial Plateau. The Negro-Egyptian speakers lived in the plains and mountains around the Lake.
During the LGM there were many settlements in the Chad Basin and Highland regions of the Sahara.


On the plains they founded the Maa civilization. The Maa civilization may have originated in the the Bodélé Depression. The Bodélé is the deepest part of the basin. It was around 155 meters above sea level.

Between 4,410 and 5,280 BP, the lake MegaChad started to contract The oldest archaeological sites found after the desiccation of Lake Megachad date to about 4,000 BP. This corresponds to the migration of Maa people into Upper Egypt, as illustrated by the rise of Amma/Ammon worshipers in Egypt. It was the refugees from Maa who founded the Egyptian 18 Dynasty.

While Saharan Africa was well watered during the rise of the Aqualithic and Ounanian cultures was well watered Northeast Africa was not.

Ethiopean Plateau was arid between 17,000-10,000 years ago. This is why we see the rise of the Aqualithic and Ounanian cultures---the homelands of the Negro-Egyptian speakers in the Sahara--- not Northeast Africa.

A good site discussing the climate and geography during the LGM in Africa is located at:


Saturday, September 27, 2014

Iconographic Evidence of the Aelius 25 B.C. Expedition in the Sahara

Is there iconographic evidence of Roman exploration of the Sahara? The answer appears to be yes.Following the orders of Augustus in 25 BC, Aelius Gallus headed an expedition that was to find a route from Egypt to Arabia Felix through the desert. The expedition was a failure. As a result of disease,Aelius lost most of his forces, and was forced to return to Alexandria after only six months.

Below is rock art from the Sahara. Researchers have implied that the art has great antiquity.


It is claimed that it may be 3-4 thousand years old. In reality, the painting probably dates back only to the Roman period in Africa.


The picture above is of a Roman soldier marching. It is not ancient. This is obvious when we examine the figure in the rock art. First let’s look at the gear and military equipment of the average Roman soldier.


When we compare the elements in the rock art we can see the details clearly of the Roman soldier’s uniform.


The rock drawing does not date back to the Bovidian period. The drawing is nothing but a Roman soldier probably dating back to the Aelius expedition. Note the crest on the helmet, and the shield carried on the back along with the cloak/toga. The Roman soldier appears to be marching doubletime. Is there iconographic evidence of Roman exploration of the Sahara? The answer appears to be yes.

Thursday, September 18, 2014

The La Brana Skull is a Blue Eyed Negro --Not Caucasian

The Europeanization of La Brana is not based on the actual skull. Below is a comparison of the Oase, Loschbour   and La Brana skulls.


Below are pictures of the actual La Brana skull and the reconstructed La Brana skull.

You can note that the skull and jaw were not connected and the nasal opening is much larger on the original skull than the mock up of the skull placed besides the drawing of the "Europeanized" La Brana skull. On the drawing of the LaBrana skull they have LaBrana man smiling. You can see from the photograph taken when the skeletal remains were excavated the skeleton was not smiling.

Below is the Oase skull and the reconstructed first European. Clearly this individual was a negro or Sub-Saharan African.

The Loschbour and Oase skulls make it clear that the hunter-gatherer and farming populations of ancient Europe were negro-not Caucasian.

Look at the so called reconstructed La Brana skull. The artist has narrowed the nasal index of the "reconstructed" skull to make it appear more modern European. The original pictures of the La Brana skull taken when the skeletal remains were excavated show a wide nasal passage and broken jaw.

The LaBrana skull given its measurement is clearly negroid. LaBrana man probably looked like this. Here we see an African child with dark skin and blue eyes.


The La Brana skull is 7,000 years old and comes from Spain, Oase 2 is 40,000 years old from Romania. The skulls are identical. They show continuity of the Negro type in Europe between 40k to 7k years ago.


Sunday, September 14, 2014

CHINESE Carry African clades.

The majority of M clades in Asia are carried by Dravidian people, Dravidian people originated in Africa and belonged to the C-Group people. Moreover, M1 is recognized as an African haplogroup. as a result,

Haplotypes with HVSI transitions defining 16129-16223-16249-16278-16311-16362; and 16129-16223-16234-16249-16211-16362 have been found in Thailand and among the Han Chinese (Fucharoen et al, 2001; Yao et al, 2002) and these were originally thought to be members of Haplogroup M1.

However, on the basis of currently available FGS sequences, carriers of these markers have been found to be in the D4a branch of Haplogroup D , the most widespread branch of M1 in East Asia (Fucharoen et al, 2001; Yao et al, 2002). The transitions 16129,16189,16249 and 16311 are known to be recurrent in various branches of Haplogroup M, especially M1 and D4.

As you can see geneticist change the name of haplogroups to create confusion and deny relationships between Africans and non-Africans.

Another example is V88, although it is R1-M173, it was given another name to make it appear to be different from the R1 group.

In summary CHINESE carry African clades.


Fucharoen G, Fucharoen S, Horai S: Mitochondrial DNA polymorphism in Thailand. J Hum Genet 2001, 46:115-125.

Yao YG, Kong QP, Bandelt HJ, Kivisild T, Zhang YP: Phylogeographic differentiation of mitochondrial DNA in Han chinese. Am J Hum Genet 2002 , 70:635-651. 

Saturday, September 13, 2014

Did Zebu Originate in Africa

Researchers have assumed that Sanga cattle, or humped cattle originated in India where we find Zebu cattle. In the Sahara we find many rock engravings 9000 years old.

These rock engravings show cattle with humps. The humped cattle probably were the ancestors of the Sanga and Zebu cattle.


In the picture below you can see a mixture of Saharan cattle. Note the long horned Sanga type cattle at the top of the picture below:

These pictures date back to 7000 BC. The Dravidians probably took the Zebu cattle to India after they migrated from Nubia. The Dravidians founded the Indus Valley and South Indian Megalithic culture.

B.B. Lal  proved conclusively that the Dravidians were genetically related to the C group of Nubia, given the fact that both groups used 1) a common black-and-red ware (BRW), 2) a common burial complex incorporating megaliths and circular rock enclosures and 3) a common type of rock cut sepulchre. The BRW industry diffused from Nubia, across West Asia into Rajastan, and thence to East Central and South India.
The rock art evidence  of humped cattle suggest that the Zebu originated in Africa, not India.

Sunday, September 7, 2014

Foundations of Afrocentric Scholarship

There are many lies in the Color documentary because the people discussing Black history do not respect the history of Black people. The "experts" in the documentaries have been able to develop a cult following. They would never debate any European experts in the fields they discuss because they lack the knowledge base.As a result, they teach lies and eventually cause disappointment among the youth who might use their work in a University or College setting. Europeans like these "Afrocentric experts" because they are easy to dismiss.
The problem with the young people on this forum is that you lack direction for your research. You have done enough research to see the misinformation taught by the "experts" in the Color documentary so you feel justified in idealizing white scholarship and lumping all Afrocentric researchers in the same category. You fail to realize that a scholar does research, not just make feel-good speeches on the history of Black people. Secondly, you can't see that so called West Asian and South Asian history is the product of African people who left Africa beginning 5kya; and as a result of Indo-European expansion were in many cases driven back into Africa from Eurasia. 
My research on the otherhand, is based upon 200 years of Afro-American research into the ancient history of the Black race. Your mission is to perpetuate the Hamitic myths first introduced by Champolion and others, that the key to Egypt and West Asian history was a mixed race population.

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.


Knowledge is cumulative. In other words we build new knowledge on the research of the giants in our field. From your lack of knowledge about DuBois' it is clear you have no recognition of the fact that what you guys are writing about has already been discussed formerly, and your job should be confirming or disconfirming what these giants wrote.I teach educational philosophy on occasion. In this class I just don't talk about contemporary educators I also talk about the Greek philosophers.

The Afrocentric themes discussed by WWW researchers like  Ironlion, Mike, Marc and I write about is part of a 200 year tradition of Afro-American scholarship. Many Afro-American researchers need to learn to respect their  own scholars. Don't let white supremacy continue to blind you to the truths of history. 
Afrocentrism, is a mature social science that was founded by Afro-Americans almost 200 years ago.These men and women provided scholarship based on contemporary archaeological and historical research the African/Black origination of civilization throughout the world. These Afro-American scholars, mostly trained at Harvard University (one of the few Universities that admitted Blacks in the 19th Century) provide the scientific basis the global role played by African people in civilizing the world.

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

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

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


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

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

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

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


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 OldTestament references to Blacks as founders of civilization in Africa and Asia;3) the presence of isolated pockets of Blacks existing outside Africa; and4) that the contemporary Arab people in modern Egypt are not the descendants of the ancient Egyptians.

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

(1) What is the exact relationship of ancient Egypt, to Blacks in other parts of Africa;(2) How and when did Blacks settle America, Asia and Europe;(3) What are the contributions of the Blacks to the rise, and cultural expression ancient Black\African civilizations;(4) Did Africans settle parts of America in ancient times.

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

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

Afro-American scholars not only highlighted African history they also discussed the African/Black civilizations developed by African people outside Africa over a hundred years before Bernal and Boas. Your history of what you call "negrocentric" or Black Studies is all wrong. It was DuBois who founded Black/Negro Studies, especially Afro-American studies given his work on the slave trade and sociological and historical studies of Afro-Americans. He mentions in the World and Africa about the Jews and other Europeans who were attempting to take over the field.

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

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

DuBoisAfricalogical study of ancient historyThere 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 rigorous 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.


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 has an extensive background in teaching Social Studies. In the 1990’s Dr. Winters help 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. 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 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 you claim that these civilizations should be outside the study area of Afrocentric scholars you don't know what you'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.

REFERENCESAnselin, A. (1982). Le mythe d' Europe. Paris: Editions Anthropos.
_______.(1982b). "Zeus, Ethiopien Minos Tamoul", Carbet RevueMartinique de Sciences Humaines,no. 2:31-50._______.(1989). "Le Lecon Dravidienne",Carbet Revue Martiniquede 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",Journalof 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 forits solution. Washington, D.C.: Gibson Brothers._______________.(1905). West Africa before Europe. London:C.M. Phillips.

Clegg, L.H. (1975). Who were the first Americans? The BlackScholar, 7(1), 32-41.

Coleman, B.E. (1971). A history of Swahili, The Black Scholar,2 (6), 13-25.

Cornish, S. & Russwurm, J.B. (1827). European colonies in America, Freedom Journal, 1.Carruthers, J. (1977). Writing for Eternity, black book bulletin,5 (2), 32-35.

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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.....