The Mayan people of Mexico have a wonderful script which they used to communicate their feelings, history and culture. In this film I discuss the influence of the Olmec writing system on Mayan writing.
Thursday, November 19, 2009
Decipherment Indus Valley Writing
The Indus Valley script is written in the Tamil language. I deciphered this writing system back in the 1980's.
Tamil is a Dravidian language. The Dravidian people live in South India today.
The original Dravidian speakers lived in Africa. They were part of the C-Group people of Middle Africa.
The C-Group people had their own writing system. This writing system was based on the symbols associated with the Thinite script. These symbols were used to write the Libyco-Berber writing.
These symbols were also used to create the Vai writing.The Vai are a Mande speaking group that lives in West Africa.
The Dravidian languages, like Tamil are genetically related to the Mande languages. The Mande speaking people continued to use the Libyco-Berber writing as represented by the Vai script.
Since the Mande and Tamil languages are genetically related; we were able read the Indus Valley writing by giving the Indus Valley signs the phonetic values of the Vai script and then reading the signs using Tamil.
The Indus Valley seals were amulets worn by the people of the Indus Valley. The inscriptions on the Indus Valley seals are wish statements asking the gods to give them blessings and a good life of service to mankind.
Thursday, October 22, 2009
Book Review: Not out of Africa
Although Lefkowitz teaches classical studies her research methods leave a lot to be desired. She declares in Not Out of Africa that , "there is no archaeological data to support the notion that Egyptians migrated to Greece during the second millennium B.C. (or before that)" .
This statement is untrue. There is an abundance of evidence that the Egyptians had long settled many parts of ancient Greece.
In the ancient writings of the Greeks, the Egyptians were called Melampodes or "blackfeet". The Egyptians were also called Danaans in Greek history.
According to Hyainus in Fabula , and Appollonius, when the Danaans came to Greece they were called 'blackfeet'. This view is supported by the discovery of an inscribed stone in the Peloponnese that had Egyptian writing on it dating to the 5th Dynasty.
This short review of the Classical literature relating to the African identity of the Egyptians suggest that the views held by Lefkowitz in relation to an Egyptian presence in Egypt may not be correct.Numerous archaeologist have found abundant evidence of Egyptians settled in Greece long before the coming of the Indo-European-Aryans to Anatolia.
Cecil Torr in Memphis and Mycenae , discussed the inscriptions of Amemhotep found in a Mycenaean tomb at Ialysos in Rhodes and an 18th Dynasty scarab dating to the same period. As a result of the discovery of these artifacts Torr speculated that there were relations between Egypt and Greece between 1271 and 850 B.C.
The discovery of Torr was only the tip of the iceberg. Since the discovery of these artifacts in the 19th Century, archaeological evidence of Egyptians in Greece during the 2nd millennium has also been reported by J.D.S. Pendlebury, William A. Ward, and S.W. Manning .
Pendlebury provides a detailed discussion of the Egyptian material found at Laconia, Argolid, Thebes in Boeotia, and Athens. Pendlebury like Torr, believes that there were close relations between Greece and Egypt between the 12th and 7th centuries B.C.
Pendlebury's Aegyptiaca, has been excellently followed up by N. J. Skon Jedele, in her recent dissertation on Egyptian artifacts found in Greece. This dissertation provides even more examples of Egyptian artifacts found in Greece than those recorded by Pendlebury over sixty years ago.
Manning gives a well balanced discussion of the Egyptian material found in the Aegean area dating between the Old Kingdom and Dynasties 10 and ll. The work of Hankey and Warren indicate that there is archaeological evidence for Egyptians in ancient Greece, contrary to the false claims of Lefkowitz in Not Out of Africa.
The question must be asked, if there is this abundance of literature relating to an Egyptian role in ancient Greece, Why does Lefkowitz fail to discuss this literature? This question must be answered by Lefkowitz.
The failure of Lefkowitz to discuss this relevant knowledge base is inexcusable given her position at a prestigious Eastern University. The existence of a rich literature on the presence of Egyptians in ancient Greece makes Lefkowitz's claims about the ancient Greeks patently false.
End Notes
1. Lefkowitz, Not out of Africa, p.157.
2.Cecil Torr, Memphis and Mycenae, (London: Cambridge University Press, 1896) p.61.
3.Ibid., pp.64-65.
4. J.D.S. Pendlebury, Aegyptica: A catalogue of Egyptian objects in the Aegean Area, Cambridge: Cambridge University Press. 1930.
5. William W. Ward, Egypt and the Mediterranean World 2200- 1900 B.C., Beirut: American University of Beirut. 1971.
6. S.W. Manning, The absolute chronology of the Aegean Early Bronze Age, Sheffield: Sheffield Academic Press.
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Book Review: Afrotopia
Wilson J. Moses in Afrotopia, writes a tale of falsehood .. Looking at his body of work which I have not read it would appear that he has written extensively on Afro-American thought. But it appears that he sees much of this as myth.
It appears that where Afro-Americans talked about separation he believes they wanted integration. Although this is his opinion I believe that this book was written by Moses to assure Europeans that they have nothing to fear from what Moses sees as "restless" Afro-Americans.
Given this background I believe that Moses wrote the present book so he could get free press from the media by presenting himself as a safe "coconut", one who is brown on the outside but possessing a "Eurocentric" mindset. Moses presents himself as a safe negro who through his book, will hopefully corral those radical "urban Afro-American males" who believe in Afrocentrism.
The first thing you have to understand is that writing history is not neutral. Writing history is a means to situate one class over another.
Michael Parenti, History as Mystery(SanFrancisco, CA,1999) p.198 noted that:
“To conclude, history is not just what the historians say it is,corporate publishing conglomerates, chain store distributors,
mass media pundits, editions, reviewers, and other ideological gatekeepers want to put into circulation. Not surprisingly, the deck is stacked to favor those who deal the cards” .
Stephen Howe’s Afrocentrism:Mythical Pasts and Imagined Homes, and Wilson J. Moses’ Afrotopia: The Roots of American Popular History attempts to explains the research traditions of the Afrocentric scholars via the demerits of Martin Bernal’s Black Athena. As a result, they fail to realistically discuss the contentious discourses surrounding the ancient Afrocentric historical memory and detail the methods and paradigms associated with this pedagogy.
The works of Moses and Howe fails to fulfill the anxious expectations of many readers of their books who had hoped these works would be balanced and situated on the evidence. Moses and Howe see the study of ancient Afrocentric historical themes as a tradition of dissent rather than a field of study with its own tradition of normal science. These authors without supporting evidence devalue ancient Afrocentric historical education. Moreover, the most exasperating aspect of their writing is that its critics use Bernal's Black Athena, as an Afrocentric history text, and then proceeds to use criticism of this work to "disconfirm" the Afrocentric ancient history discipline.
In the africalogical social sciences, researchers look at the history and society of African people from an African centered or Afrocentric perspective. The Afrocentrist connects Africans in America and elsewhere to thousands of years of history and civilization.
There are three problems with the books of Howe and Moses. These problems include 1) the failure to discuss the research of Afrocentric scholars critically; 2) they present the Afrocentric study of ancient history as a recent development ; and 3) the major reason proffered for their attacks on Afrocentrism is that the “academy” rejects the discipline.
Howe and Moses fail to proffer and outline the major Afrocentric ancient history text. Afrocentric scholars make hundreds of detailed archaeological, historical and linguistic claims, which have not been systematically refuted or discussed by the authors of Afrotopia and Afrocentrism . The fact that these scholars ignore the historical research of the Afrocentric scholars makes their work narrow and unrepresentative of the discipline. In general, these scholars have dismissed Afrocentrism due to external factors such as “race thinking”, “personal prejudices”, “social and political pressures” and “ideology” rather than disconfirmation of Afrocentric
Moses in Afrotopia argues that Afrocentrism should be rejected because:
1) it was founded by white scholars to vindicate enslaved blacks ;
2)it is an ideology of culturally improvised, illiterate urban Afro-American males;
3)it is not recognized as historically valid by “establishment” historians so it should be rejected solely on this basis (p.225).
These arguments are presented without any citations and counter evidence.
My major complaint, is that these books fail to add any critical analysis of the goals of the Afrocentric curriculum and pedagogical methods. The critics of the ancient Afrocentric field make hasty rejections of the ancient Afrocentric history enterprise. They declare, without any citation to the evidence, that it lacks canonical, methodological and theoretical traditions that represent the normal routines of scholarly life.
Unfortunately, Howe and Moses fail to focus on the Afrocentric history literary canon. This neglect to confront Afrocentric historical claims founded on the rigorous nature of Afrocentric scholarship, makes their contribution to this debate another entry in the contest between elitism and a curriculum developed and supported by scholars outside Euro-male dominated “academy establishment” by a member of the status quo, rather than an objective review of Afrocentrism. Consequently, the arguments they present in support of their rejection of Afrocentrism are based on the method of authority, rather than actual historical and anthropological evidence rejecting the varied Afrocentric historical hypothesis. This failure to confront the mounds of evidence, which support the African origin of Grecian, Egyptian, Sumerian and the Indus Valley civilizations ,is a sad commentary on Afrotopia and Afrocentrism. These books cannot provide the reader with any reliable debate on the paradigms encompassing the Afrocentric ancient historical memory.
Howe and Moses are unashamed to admit that their books were written to defend the modern research university from dissenting voices to “establishment” claims of American intellectuals. The real objective of these books is not a search for a “true” vision of history, or a review of the evidence presented by Afrocentrists supporting their historical claims.
Moses reaffirms the establishment view that history should be written by “professional historians” who have professional credentials of “expert knowledge” and affiliation with white universities (pp.225-233). In his opinion Afrocentrism is mainly an ideology of lower class urban Afro-American youth, especially males.
Moses makes it clear in Afrotopia that he has no real clue about Afrocentrism. In his opinion Afrocentrism was developed during the 1930’s by the Jewish American scholar Melville Herskovits (pp.11-12). This view is wrong. It is clear that Afro-American scholars such as Frederick Douglas and Alexander Crummell, not Euro-Americans, first wrote Afrocentric history.
Moses, like Howe boldly explains that Afrocentrism is based on Egyptocentrism and represents Afro-American vindicationist sentiment. He describes Afrocentrism as “ a historiography of decline based on the idea that the African race had fallen from its past greatness”(p.16). Having made this claim he never presents any historical evidence to refute the paradigms of ancient Afrocentric history. Moreover, he fails to explain how scholars like W.E.B. DuBois and George Wells Parker made it clear in their writings that Blacks probably founded civilization in Greece and China in addition to Egypt.
In conclusion, the basic function of the works of Howe, Baines, D'Souza, Lefkowitz and Moses is to silence heterodox voices without any argument or hypothesis testing. Science relies on observation and hypothesis testing, not rational thought alone. Using logic singly to deny the Afrocentric ancient historical memory is unacceptable because their personality, tradition, values and habitual methods of thinking can taint the expectations of historians.
The authors of Afrotopia and Afrocentrism present no evidence in support of their critique of Afrocentrism. This invalidates their theory. You cannot prove true things to be true, but something that is false cane be proven to be false. The failure of Moses and Howe to present “empirical validation” in support of their rejection of Afrocentrism makes their claims pure fiction.
Due to the absence of “positive proof” to disconfirm Afrocentric hypotheses, reveal that the intellectual discourse of Howe and Moses is predetermined by a conformity to a conservative elitist political ideology. An ideology which summary nullifies Afrocentric ancient historical themes simply by the method of authority ( i.e., “establishment historians” say it is false, so it is false) rather than critical reading of the Afrocentric text and hypotheses testing.
Afrotopia and Afrocentrism fail to provide a realistic and critical rendition of the Afrocentric historical memory of the ancient world. These works will not benefit anyone reading these books seeking an actual and true discussion of ancient Afrocentric history as a mature social science. These books represent feel good scholarship for racist whites who want to continue to believe that African history begins and ends with the slave trade.
It is a shame that some coconut Euronuts hate themselves so much that they will write any garbage to cater to Eurocentrist. They hope that by writing this falsehood they will be allowed to join the "club" as full partners in keeping Black people in their "place" as consumers of a history made by Europeans , light skinned Arabs and Asians. But this will never happen for people like Moses, since Eurocentrists will never fully accept a coconut to their ranks, because coconuts fail to respect themselves and their history.
Book Review: Stephen Howe’s Afrocentrism:Mythical Pasts and Imagined Homes
Stephen Howe’s Afrocentrism:Mythical Pasts and Imagined Homes , purportedly explain the research traditions of the Afrocentric scholars via the demerits of Martin Bernal’s Black Athena. As a result, they fail to realistically discuss the contentious discourses surrounding the ancient Afrocentric historical memory and detail the methods and paradigms associated with this pedagogy.
Howe fail to fulfill the anxious expectations of many readers of the books who had hoped his work would be balanced and situated on the evidence. Howe sees the study of ancient Afrocentric historical themes as a tradition of dissent rather than a field of study with its own tradition of normal science. Like D'Souza and Leftkowitz this author without supporting evidence devalue ancient Afrocentric historical education. Moreover, the most exasperating aspect of Howe's writing is that he uses Bernal's Black Athena , as an Afrocentric history text, and then proceeds to use criticism of this work to "disconfirm" the Afrocentric ancient history discipline. This book is not an Afrocentric primer.
In the africalogical social sciences, researchers look at the history and society of African people from an African centered or Afrocentric perspective. The Afrocentrist connects Africans in America and elsewhere to thousands of years of history and civilization.
There are three problems with this book of Howe . These problems include :
1) Howe fails to discuss the research of Afrocentric scholars critically;
2) Howe presents the Afrocentric study of ancient history as a recent development ; and
3) the major reason proffered for his attacks on Afrocentrism is that the “academy” rejects the discipline.
Howe fails to proffer and outline the major Afrocentric ancient history text. Afrocentric scholars make hundreds of detailed archaeological, historical and linguistic claims, which have not been systematically refuted or discussed by the author Howe . The fact that Howe ignores the historical research of Afrocentric scholars makes his works narrow and unrepresentative of the ancient Afrocentric history discipline. In general, we have to dismiss Howe’s work, due to alledged external factors such as “race thinking”, “personal prejudices”, “social and political pressures” and “ideology” rather than disconfirmation of Afrocentric hypotheses.
Howe never presents any historical evidence to refute the paradigms of ancient Afrocentric history. Moreover, he fails to explain how scholars like W.E.B. DuBois and George Wells Parker made it clear in their writings that Blacks probably founded civilization in Greece and China in addition to Egypt is based on the latest historical and anthropological evidence available to these authors during this time. This is important, because if the researches of these scholars was fraudulent Howe and his cohorts should be able to present opposing evidence which disconfirms the researches of DuBois, Parker and the other Afrocentric scholars? But alas, there is no evidence presented to disconfirm the research of these Afrocentrists.
Howe acknowledges the long history of Afrocentric research and provides his readers with a series of negative comments made by critics of Chiek Anta Diop without any concern with checking their accuracy. Then in the next breathe Howe explains that much of the work of Afrocentric scholars like Chiek Anta Diop, cross so many disciplines that he is unable to expertly assess the Afrocentric initiatives/propositions of ancient Afrocentric history. And as a result, he cannot grasp the impressive synthesis of scholarship found in the work of Afrocentric scholars.
This admission negates Howe’s basic premise that Afrocentric research is “untrustworthy”, his lack of expertise in the cross-disciplinary procedures of the Afrocentric scholars make it clear that he is unable to expertly assess and evaluate the initiatives/propositions of ancient Afrocentric history. Consequently, he cannot grasp the impressive synthesis of scholarship found in the works of Afrocentric scholars.
Howe claims that Afrocentric history is reverse-racism because Afrocentric researchers have used the classical, historical ,anthropological and linguistic literature to illustrate the African/Black origin of many of the River Valley and Grecian civilizations (p.48). Yet Howe fails to provide crucial examples of the falsification of the sources used by Afrocentric scholars. This makes the claims of Howe that Afro-American contributions to ancient history are either non-existent or irrelevant, groundless.
Howe’s interpretations of Afrocentric researchers are contradictory and confusing. For example, on the one hand he claims that Dubois’ book the The Negro , “overall, his account avoided the sensationalism and special pleading, being a solid reflection of the state of knowledge at that time” (p.52), and therefore acceptable to the “academy”, yet in general DuBois’ work is romantic. How can a work be both factual and “romantic”. Clearly, Howe’s opinion about DuBois’ work is based more on his personal bias rather than evidence.
Howe asks us to reject Afrocentric research based on “authority”. He makes a number of claims about the inadequacy of the ancient Afrocentric historical memory, but he does not provide critical analysis of the historical claims he disputes. For example, Howe claims that Diop failed to prove his connections between West Africa and Egypt eventhough, he provides a 200-page lexicon of hundreds of cognate Wolof-Egyptian terms. He said that:
quote:
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The basic flaw [ of Parente genetique ]is that in order to trace the history of languages, to identify shared roots, patterns of evolution and divergence, it is entirely inadequate simply to list similar-sounding or possibly related terms in different languages (p.178).
--------------------------------------------------------------------------------
This comment by Howe, on Diop’s work, would seem to be a reasonable analysis of one of Diop’s major works. But anyone who has actually read Parente genetique de l’egyptien pharanique et des langues negro-africaines, knows that Diop spent the first 200 plus pages of this book discussing in detail the grammatical and structural affinities of Egyptian and African languages. The failure of Howe to discuss this fact leads one to assume that he purposely avoids mentioning this fact so as to imply that Diop was an incompetent scholar.
At the base of Eurocentrism is the doctrine of white supremacy. This ideological foundation aims to thwart the Afro-Americans' search for manhood and self-assertion, when ever they encounter intensified prejudice by white Americans.
This major component of Eurocentrism is the notion of African-American intellectual inferiority. As a result, European scholars can write and research the history of any people on earth. But, African Americans on the otherhand, are believed to lack the intellectual capacity to research, let alone write ancient history.
Fighting C.A.I.D.S.
Due to the alleged intellectual inferiority of Africans it is believed that they are unsuited to write ancient history, international affairs, or archaeology. This may result from several factors especially racial bias and social position. These factors are important ,because of the fact that formerly persons writing ancient history themes usually came from well-to-do or middle-class families that could provide them with the capital to undertake research activities abroad. This belief has ghettoized many African American scholars and authors , to writing only about slavery, the slave trade and/or the cycle of poverty typified by life in the urban centers of the United States.
Little has changed in the past 100 years, Howe asserts that Afro-Americans should reframe from writing about ancient history because “their ideas, like cultural nationalism in general, quite simply have nothing at all to say about the most central problem facing Afro-Americans: the conditions of economic marginality, insecurity and underprivileged under which most of them exist” (p.14). It is obvious from this statement that establishment historians wish to constrain the intellectual inquiry of Afro-American scholars.
Howe’s major contribution to the study of ancient Afrocentrism is criticism of Diop’s use of dated references in many of his works. But this criticism is nebulas because nowhere in Afrocentrism does Howe disconfirm the sources used by Chiek Anta Diop. The failure to disconfirm the research of Chiek Anta Diop and the other Afrocentric scholars mentioned in his book makes Howe's Afrocentrism deeply flawed.
This book by Howe does not refute research conducted by Afrocentric scholars. It is a feel good book for Europeans who want to ignore the long history of African people.
It is shame Euronuts are so jealous of the history of African and Black people.
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Afrocentrism a Mature Social Science
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 for Afrocantrism and 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.
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 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.
DuBois
These scholars recognized that the people of Southeast Asia and Indo-China were dark skined, some darker than African and Afro-American people. But when they discussed Blacks in Asia they were talking about people of African descent.
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, Clyde Winters and Mike are continuing a tradition of scholarship began 20 decades ago. All these contemporary researchers is doing is confirming research , that has not been disconfirmed over the past 200 years.
Aluta continua.....The struggle continues.....
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DuBois, W.E.B. (1970). The Negro. New York: Oxford University
Press.
DuBois, W.E.B. (1965). The world and Africa. New York :
International Publishers Co., Inc.
Ferris, W.H. (1913). The African abroad. 2 vols. New Haven,CT
:Tuttle, Morehouse and Taylor.
Garvey, M. (1966). Who and What is a Negro. In H. Brotz (Ed.), Negro social and political thought (pp. 560-562).New York: Basic Books, Inc. Publishers.
Graves, Robert. (1980). The Greek Myths. Middlesex:Peguin Books
Ltd. 2 volumes.
Hansberry, L.H. (1981). Africa and Africans: As seen by classical
writers (Vol. 2). Washington, D.C.: Howard University Press.
Hopkins, P.E. (1905). A Primer of Facts pertaining to the early greatness of the african race and the possibility of restoration by its descendants-with epilogue. Cambridge: P.E. Hopkins & Com.
Hume, D. (1875). Essays: Moral political and literary. T.H. Green
and T.H. Grose. 2 Vols. London.
Jackson, J. (1974). Introduction to African civilization.
Secaucus, N.J.: Citadel Press.
James, G.M. (1954). Stolen legacy. New York: Philosophical Library.
Kuhn, T.S. (1996). The structure of scientific revolution.
Chicago: University of Chicago Press.
Lacouperie, Terrien de. (1891). The black heads of Babylonia and ancient China, The Babylonian and Oriental Record, 5 (11), 233-246.
Lawrence, H.G. (1962). African explorers of the New World,
The Crisis, 321-332.
Merton, R.K. (1957). Social theory aand social structure.
Glencoe, Ill. : The Free Press.
Moitt,B. (1989). "Chiekh Anta Diop and the African Diaspora:
Historical Continuity and Socio-Cultural Symbolism".
Presence Africaine, no. 149-150:347-360.
Parker,G.W. (1917) . "The African Origin of Grecian Civilization
".Journal of Negro History, 2(3):334-344.
___________. (1981). The Children of the Sun. Baltimore,Md.:
Black Classic Press.
Perry, R.L. (1893). The Cushite. Brooklyn: The Literary Union.
Rawlinson, George. (1928).The History of Herodutus. New York
: Tudor.
Schomburg, A.A. (March, 1925).The Negro digs up his past.
Survey Graphic, 670-672.
Schomburg, A.A. (1979). Racial integrity. Baltimore, M.D.:
Black Classic Press.
Thompson, Jr. A.A. (1975). Pre-Columbian [African] presence
in the Western Hemisphere,Negro History Bulletin, 38 (7), 452-456.
Williams, G.W. (1869). History of the Negro Race in America. New York: G.P. Putnam.
Wimby, D. (1980). The Greco-Roman Tradition concerning Ethiopia and Egypt, black books bulletin, 7(1), 14-19, 25.
Winters, C.A. (1977). The influence of the Mande scripts on ancient American writing systems", Bulletin l'de IFAN, T39, serie B, no. 2 (1977), pp.941-967.
Winters, C.A. (1979). Manding Scripts in the New World", Journal of African Civilizations, l(1), 80-97.
Winters,C.A. (December 1981/ January 1982). Mexico's Black Heritage. The Black Collegian, 76-84.
Winters, C.A. (1983a). "The Ancient Manding Script". In Blacks
in Science:Ancient and Modern. (ed.) by Ivan van Sertima, (New Brunswick: Transaction Books) pp.208-215.
__________. (1983b). "Les Fondateurs de la Grece venaient d'Afrique en passant par la Crete". Afrique Histoire (Dakar), no.8:13-18.
_________. (1983c) "Famous Black Greeks Important in the development of Greek Culture". Return to the Source,2(1):8.
________.(1983d). "Blacks in Ancient China, Part 1, The Founders
of Xia and Shang", Journal of Black Studies 1 (2), 8-13.
________. (1984a). "Blacks in Europe before the Europeans".
Return to the Source, 3(1):26-33.
Winters, C.A. (1984b). Blacks in Ancient America, Colorlines, 3(2), 27-28.
Winters, C.A. (1984c). Africans found first American Civilization , African Monitor, l , pp.16-18.
_________.(1985a). "The Indus Valley Writing and related
Scripts of the 3rd Millennium BC". India Past and
Present, 2(1):13-19.
__________. (1985b). "The Proto-Culture of the Dravidians,
Manding and Sumerians". Tamil Civilization,3(1):1-9.
__________. (1985c). "The Far Eastern Origin of the Tamils",
Journal of Tamil Studies , no.27, pp.65-92.
__________.(1986). The Migration Routes of the Proto-Mande.
The Mankind Quarterly,27 (1), 77-96.
_________.(1986b). Dravidian Settlements in Ancient Polynesia.
India Past and Present, 3 (2), 225-241.
__________. (1988). "Common African and Dravidian Place Name
Elements". South Asian Anthropologist, 9(1):33-36.
__________. (1989a). "Tamil, Sumerian, Manding and the Genetic
Model". International Journal of Dravidian Linguistics,18(1):98-127.
__________. (1989b). "Review of Dr. Asko Parpola's 'The Coming of the Aryans'",International Journal of Dravidian Linguistics, 18(2):98-127.
__________. (1990). "The Dravido-Harappan Colonization of Central Asia". Central Asiatic Journal, 34(1/2):120-144.
___________. (1991). "The Proto-Sahara". The Dravidian Encyclopaedia, (Trivandrum: International School of Dravidian Linguistics) pp.553-556. Volume l.
----------.(1994). Afrocentrism: A valid frame of reference, Journal of Black Studies, 25 (2), 170-190.
_________.(1994b). The Dravidian and African laguages, International Journal of Dravidian Linguistics, 23 (1), 34-52.
________.2007. Afrocentrism Myth or Science.www.lulu.com Here
Woodson, C.G. & Wesley, C.H. (1972). The Negro in Our History. Washington, D.C. Associated Publisher.
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 for Afrocantrism and 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.
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 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.
DuBois
These scholars recognized that the people of Southeast Asia and Indo-China were dark skined, some darker than African and Afro-American people. But when they discussed Blacks in Asia they were talking about people of African descent.
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, Clyde Winters and Mike are continuing a tradition of scholarship began 20 decades ago. All these contemporary researchers is doing is confirming research , that has not been disconfirmed over the past 200 years.
Aluta continua.....The struggle continues.....
REFERENCES
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_______.(1982b). "Zeus, Ethiopien Minos Tamoul", Carbet Revue
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_______.(1989). "Le Lecon Dravidienne",Carbet Revue Martinique
de Sciences Humaines, no.9:7-58.
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_________ (1991). "The Afrocentric idea in Education",Journal
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__________.(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.
_______________.(1905). West Africa before Europe. London:
C.M. Phillips.
Clegg, L.H. (1975). Who were the first Americans? The Black
Scholar, 7(1), 32-41.
Coleman, B.E. (1971). A history of Swahili, The Black Scholar,
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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.
Carruthers, J. (1980). Reflections on the history of afrocentric
worldview, black book bulletin, 7(1), 4-13, 25.
Delany, M.R. (1978). The origin of races and color. Baltimore, M.D.: Black Classic Press.
Diop,C.A. (1974). The African Origin of Civilization. (ed. & Trans) by Mercer Cook, Westport:Lawrence Hill & Company.
_________.(1977). Parente genetique de l'Egyptien Pharaonique et
des Languaes Negro-Africaines. Dakar: IFAN ,Les Nouvelles
Editions Africaines.
__________.(1978) The Cultural Unity of Black Africa. Chicago: Third World Press.
__________. (1981). A Methodology for the study of migration.
UNESCO (Ed.), African Ethnonyms and Toponyms, (pp.87-110).
Paris: UNESCO.
___________.(1986). "Formation of the Berber Branch". In Libya
Antiqua. (ed.) by Unesco,(Paris: UNESCO) pp.69-73.
____________.(1987). Precolonial Black Africa. (trans. ) by
Harold Salemson, Westport: Lawrence Hill & Company.
____________.(1988). Nouvelles recherches sur l'Egyptien ancient
et les langues Negro-Africaines Modernes. Paris: Presence
Africaine.
_____________(1991). Civilization or Barbarism: An Authentic Anthropology. (trans.) by Yaa-Lengi Meema Ngemi and (ed.) by
H.J. Salemson and Marjoliiw de Jager, Westport:Lawrence
Hill and Company.
Douglas, F. (1966). The claims of the Negro ethnologically considered. In H. Brotz (Ed.), Negro social and political
thought (pp. 226-244). New York: Basic Books, Inc., Pub.
DuBois, W.E.B. (1924). The Gift of Black Folks. Boston.
DuBois, W.E.B. (1970). The Negro. New York: Oxford University
Press.
DuBois, W.E.B. (1965). The world and Africa. New York :
International Publishers Co., Inc.
Ferris, W.H. (1913). The African abroad. 2 vols. New Haven,CT
:Tuttle, Morehouse and Taylor.
Garvey, M. (1966). Who and What is a Negro. In H. Brotz (Ed.), Negro social and political thought (pp. 560-562).New York: Basic Books, Inc. Publishers.
Graves, Robert. (1980). The Greek Myths. Middlesex:Peguin Books
Ltd. 2 volumes.
Hansberry, L.H. (1981). Africa and Africans: As seen by classical
writers (Vol. 2). Washington, D.C.: Howard University Press.
Hopkins, P.E. (1905). A Primer of Facts pertaining to the early greatness of the african race and the possibility of restoration by its descendants-with epilogue. Cambridge: P.E. Hopkins & Com.
Hume, D. (1875). Essays: Moral political and literary. T.H. Green
and T.H. Grose. 2 Vols. London.
Jackson, J. (1974). Introduction to African civilization.
Secaucus, N.J.: Citadel Press.
James, G.M. (1954). Stolen legacy. New York: Philosophical Library.
Kuhn, T.S. (1996). The structure of scientific revolution.
Chicago: University of Chicago Press.
Lacouperie, Terrien de. (1891). The black heads of Babylonia and ancient China, The Babylonian and Oriental Record, 5 (11), 233-246.
Lawrence, H.G. (1962). African explorers of the New World,
The Crisis, 321-332.
Merton, R.K. (1957). Social theory aand social structure.
Glencoe, Ill. : The Free Press.
Moitt,B. (1989). "Chiekh Anta Diop and the African Diaspora:
Historical Continuity and Socio-Cultural Symbolism".
Presence Africaine, no. 149-150:347-360.
Parker,G.W. (1917) . "The African Origin of Grecian Civilization
".Journal of Negro History, 2(3):334-344.
___________. (1981). The Children of the Sun. Baltimore,Md.:
Black Classic Press.
Perry, R.L. (1893). The Cushite. Brooklyn: The Literary Union.
Rawlinson, George. (1928).The History of Herodutus. New York
: Tudor.
Schomburg, A.A. (March, 1925).The Negro digs up his past.
Survey Graphic, 670-672.
Schomburg, A.A. (1979). Racial integrity. Baltimore, M.D.:
Black Classic Press.
Thompson, Jr. A.A. (1975). Pre-Columbian [African] presence
in the Western Hemisphere,Negro History Bulletin, 38 (7), 452-456.
Williams, G.W. (1869). History of the Negro Race in America. New York: G.P. Putnam.
Wimby, D. (1980). The Greco-Roman Tradition concerning Ethiopia and Egypt, black books bulletin, 7(1), 14-19, 25.
Winters, C.A. (1977). The influence of the Mande scripts on ancient American writing systems", Bulletin l'de IFAN, T39, serie B, no. 2 (1977), pp.941-967.
Winters, C.A. (1979). Manding Scripts in the New World", Journal of African Civilizations, l(1), 80-97.
Winters,C.A. (December 1981/ January 1982). Mexico's Black Heritage. The Black Collegian, 76-84.
Winters, C.A. (1983a). "The Ancient Manding Script". In Blacks
in Science:Ancient and Modern. (ed.) by Ivan van Sertima, (New Brunswick: Transaction Books) pp.208-215.
__________. (1983b). "Les Fondateurs de la Grece venaient d'Afrique en passant par la Crete". Afrique Histoire (Dakar), no.8:13-18.
_________. (1983c) "Famous Black Greeks Important in the development of Greek Culture". Return to the Source,2(1):8.
________.(1983d). "Blacks in Ancient China, Part 1, The Founders
of Xia and Shang", Journal of Black Studies 1 (2), 8-13.
________. (1984a). "Blacks in Europe before the Europeans".
Return to the Source, 3(1):26-33.
Winters, C.A. (1984b). Blacks in Ancient America, Colorlines, 3(2), 27-28.
Winters, C.A. (1984c). Africans found first American Civilization , African Monitor, l , pp.16-18.
_________.(1985a). "The Indus Valley Writing and related
Scripts of the 3rd Millennium BC". India Past and
Present, 2(1):13-19.
__________. (1985b). "The Proto-Culture of the Dravidians,
Manding and Sumerians". Tamil Civilization,3(1):1-9.
__________. (1985c). "The Far Eastern Origin of the Tamils",
Journal of Tamil Studies , no.27, pp.65-92.
__________.(1986). The Migration Routes of the Proto-Mande.
The Mankind Quarterly,27 (1), 77-96.
_________.(1986b). Dravidian Settlements in Ancient Polynesia.
India Past and Present, 3 (2), 225-241.
__________. (1988). "Common African and Dravidian Place Name
Elements". South Asian Anthropologist, 9(1):33-36.
__________. (1989a). "Tamil, Sumerian, Manding and the Genetic
Model". International Journal of Dravidian Linguistics,18(1):98-127.
__________. (1989b). "Review of Dr. Asko Parpola's 'The Coming of the Aryans'",International Journal of Dravidian Linguistics, 18(2):98-127.
__________. (1990). "The Dravido-Harappan Colonization of Central Asia". Central Asiatic Journal, 34(1/2):120-144.
___________. (1991). "The Proto-Sahara". The Dravidian Encyclopaedia, (Trivandrum: International School of Dravidian Linguistics) pp.553-556. Volume l.
----------.(1994). Afrocentrism: A valid frame of reference, Journal of Black Studies, 25 (2), 170-190.
_________.(1994b). The Dravidian and African laguages, International Journal of Dravidian Linguistics, 23 (1), 34-52.
________.2007. Afrocentrism Myth or Science.www.lulu.com Here
Woodson, C.G. & Wesley, C.H. (1972). The Negro in Our History. Washington, D.C. Associated Publisher.
The Olmec are not indigenous native Americans
Some researchers claim that I am wrongly ruling out an “indigenous revolution” for the origin of the Olmec civilization. This is their opinion—the archaeological evidence, not I, suggest that the founders of the Olmec civilization were not “indigenous” people.
In the Olmec World: Ritual and Rulership (1995), (ed.) by Carolyn Tate, on page 65, we find the following statement”Olmec culture as far as we know seems to have no antecedents; no material models remain for its monumental constructions and sculptures and the ritual acts captured in small objects”.
M. Coe, writing in Regional Perspective on the Olmecs (1989), (ed.) by Sharer and Grove, observed that “ on the contrary, the evidence although negative, is that the Olmec style of art, and Olmec engineering ability suddenly appeared full fledged from about 1200 BC”.
Mary E. Pye, writing in Olmec Archaeology in Mesoamerica (2000), (ed.) by J.E. Cark and M.E. Pye,makes it clear after a discussion of the pre-Olmec civilizations of the Mokaya tradition, that these cultures contributed nothing to the rise of the Olmec culture. Pye wrote “The Mokaya appear to have gradually come under Olmec influence during Cherla times and to have adopted Olmec ways. We use the term olmecization to describe the processes whereby independent groups tried to become Olmecs, or to become like the Olmecs” (p.234). Pye makes it clear that it was around 1200 BC that Olmec civilization rose in Mesoamerica. She continues “Much of the current debate about the Olmecs concerns the traditional mother culture view. For us this is still a primary issue. Our data from the Pacific coast show that the mother culture idea is still viable in terms of cultural practices. The early Olmecs created the first civilization in Mesoamerica; they had no peers, only contemporaries” (pp.245-46).
Richard A. Diehl The Olmecs:America’s first civilization (2005), wrote “ The identity of these first Olmecs remains a mystery. Some scholars believe they were Mokaya migrants from the Pacific coast of Chiapas who brought improved maize strains and incipient social stratification with them. Others propose that Olmec culture evolved among the local indigenous populations without significant external stimulus. I prefer the latter position, but freely admit that we lack sufficient information on the period before 1500 BC to resolve the issue” (p.25).
Pool (17-18), in Olmec Archaeology and early MesoAmerica (2007), argues that continuity exist between the Olmec and pre-Olmec cultures in Mexico “[even]though Coe now appears to favor an autochthonous origin for Olmec culture (Diehl & Coe 1995:150), he long held that the Olmec traits appeared at San Lorenzo rather suddenly during the Chicharras phase (ca 1450-1408 BC) (Coe 1970a:25,32; Coe and Diehl 1980a:150)”.
Pool admits (p.95), that “this conclusion contrasts markedly with that of the excavators of San Lorenzo, who reported dramatic change in ceramic type and [b] argued on this basis for a foreign incursion of Olmecs into Olman (Coe and Diehl 1980a, p.150).”
The evidence presented by these authors make it clear that the Olmec introduced a unique culture to Mesoamerica that was adopted by the Mexicans. As these statements make it clear there was no continuity between pre-Olmec cultures and the Olmec culture. The Mokaya culture was on the Pacific coast. The Olmec lived in the Gulf region.
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