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Posted by rasol (Member # 4592) on :
 
Ancient Egyptian as an African Language, Egypt as an African Culture

Christopher Ehret
Professor of History, African Studies Chair
University of California at Los Angeles



Ancient Egyptian civilization was, in ways and to an extent usually not recognized, fundamentally African. The evidence of both language and culture reveals these African roots.

The origins of Egyptian ethnicity lay in the areas south of Egypt. The ancient Egyptian language belonged to the Afrasian family (also called Afroasiatic or, formerly, Hamito-Semitic). The speakers of the earliest Afrasian languages, according to recent studies, were a set of peoples whose lands between 15,000 and 13,000 B.C. stretched from Nubia in the west to far northern Somalia in the east. They supported themselves by gathering wild grains. The first elements of Egyptian culture were laid down two thousand years later, between 12,000 and 10,000 B.C., when some of these Afrasian communities expanded northward into Egypt, bringing with them a language directly ancestral to ancient Egyptian. They also introduced to Egypt the idea of using wild grains as food.

A new religion came with them as well. Its central tenet explains the often localized origins of later Egyptian gods: the earliest Afrasians were, properly speaking, neither monotheistic nor polytheistic. Instead, each local community, comprising a clan or a group of related clans, had its own distinct deity and centered its religious observances on that deity. This belief system persists today among several Afrasian peoples of far southwest Ethiopia. And as Biblical scholars have shown, Yahweh, god of the ancient Hebrews, an Afrasian people of the Semitic group, was originally also such a deity. The connection of many of Egypt's predynastic gods to particular localities is surely a modified version of this early Afrasian belief. Political unification in the late fourth millennium brought the Egyptian deities together in a new polytheistic system. But their local origins remain amply apparent in the records that have come down to us.

During the long era between about 10,000 and 6000 B.C., new kinds of southern influences diffused into Egypt. During these millennia, the Sahara had a wetter climate than it has today, with grassland or steppes in many areas that are now almost absolute desert. New wild animals, most notably the cow, spread widely in the eastern Sahara in this period.

One of the exciting archeological events of the past twenty years was the discovery that the peoples of the steppes and grasslands to the immediate south of Egypt domesticated these cattle, as early as 9000 to 8000 B.C. The societies involved in this momentous development included Afrasians and neighboring peoples whose languages belonged to a second major African language family, Nilo-Saharan (Wendorf, Schild, Close 1984; Wendorf, et al. 1982). The earliest domestic cattle came to Egypt apparently from these southern neighbors, probably before 6000 B.C., not, as we used to think, from the Middle East.

One major technological advance, pottery-making, was also initiated as early as 9000 B.C. by the Nilo-Saharans and Afrasians who lived to the south of Egypt. Soon thereafter, pots spread to Egyptian sites, almost 2,000 years before the first pottery was made in the Middle East.

Very late in the same span of time, the cultivating of crops began in Egypt. Since most of Egypt belonged then to the Mediterranean climatic zone, many of the new food plants came from areas of similar climate in the Middle East. Two domestic animals of Middle Eastern origin, the sheep and the goat, also entered northeastern Africa from the north during this era.

But several notable early Egyptian crops came from Sudanic agriculture, independently invented between 7500 and 6000 B.C. by the Nilo-Saharan peoples (Ehret 1993:104-125). One such cultivated crop was the edible gourd. The botanical evidence is confirmed in this case by linguistics: Egyptian bdt, or "bed of gourds" (Late Egyptian bdt, "gourd; cucumber"), is a borrowing of the Nilo-Saharan word *bud, "edible gourd." Other early Egyptian crops of Sudanic origin included watermelons and castor beans. (To learn more on how historians use linguistic evidence, see note at end of this article.)

Between about 5000 and 3000 B.C. a new era of southern cultural influences took shape. Increasing aridity pushed more of the human population of the eastern Sahara into areas with good access to the waters of the Nile, and along the Nile the bottomlands were for the first time cleared and farmed. The Egyptian stretches of the river came to form the northern edge of a newly emergent Middle Nile Culture Area, which extended far south up the river, well into the middle of modern-day Sudan. Peoples speaking languages of the Eastern Sahelian branch of the Nilo-Saharan family inhabited the heartland of this region.

From the Middle Nile, Egypt gained new items of livelihood between 5000 and 3000 B.C. One of these was a kind of cattle pen: its Egyptian name, s3 (earlier *sr), can be derived from the Eastern Sahelian term *sar. Egyptian pg3, "bowl," (presumably from earlier pgr), a borrowing of Nilo-Saharan *poKur, "wooden bowl or trough," reveals still another adoption in material culture that most probably belongs to this era.

One key feature of classical Egyptian political culture, usually assumed to have begun in Egypt, also shows strong links to the southern influences of this period. We refer here to a particular kind of sacral chiefship that entailed, in its earliest versions, the sending of servants into the afterlife along with the deceased chief. The deep roots and wide occurrence of this custom among peoples who spoke Eastern Sahelian languages strongly imply that sacral chiefship began not as a specifically Egyptian invention, but instead as a widely shared development of the Middle Nile Culture Area.

After about 3500 B.C., however, Egypt would have started to take on a new role vis-a-vis the Middle Nile region, simply because of its greater concentration of population. Growing pressures on land and resources soon enhanced and transformed the political powers of sacral chiefs. Unification followed, and the local deities of predynastic times became gods in a new polytheism, while sacral chiefs gave way to a divine king. At the same time, Egypt passed from the wings to center stage in the unfolding human drama of northeastern Africa.

A Note on the Use of Linguistic Evidence for History

Languages provide a powerful set of tools for probing the cultural history of the peoples who spoke them. Determining the relationships between particular languages, such as the languages of the Afrasian or the Nilo-Saharan family, gives us an outline history of the societies that spoke those languages in the past. And because each word in a language has its own individual history, the vocabulary of every language forms a huge archive of documents. If we can trace a particular word back to the common ancestor language of a language family, then we know that the item of culture connoted by the word was known to the people who spoke the ancestral tongue. If the word underwent a meaning change between then and now, a corresponding change must have taken place in the cultural idea or practice referred to by the word. In contrast, if a word was borrowed from another language, it attests to a thing or development that passed from the one culture to the other. The English borrowing, for example, of castle, duke, parliament, and many other political and legal terms from Old Norman French are evidence of a Norman period of rule in England, a fact confirmed by documents.


References Cited:

Ehret, Christopher, Nilo-Saharans and the Saharo-Sahelian Neolithic. In African Archaeology: Food, Metals and Towns. T. Shaw, P Sinclair, B. Andah, and A. Okpoko, eds. pp. 104-125. London: Routledge. 1993

Ehret, Christopher, Reconstructing Proto-Afroasiatic (Proto-Afrasian): Vowels, Tone Consonants, and Vocabulary. Los Angeles: University of California Press, Berkeley. 1995

Wendorf, F., et al., Saharan Exploitation of Plants 8000 Years B.P. Nature 359:721-724. 1982

Wendorf, F., R. Schild, and A. Close, eds. Cattle-Keepers of the Eastern Sahara. Dallas: Southern Methodist University, Department of Anthropology. 1984

^ Myra's website:
http://wysinger.homestead.com/keita.html
 

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Posted by Djehuti (Member # 6698) on :
 
^ Excellent article! This thread deserves to be made permanent on the top of this board, not only the "race" thread.

As usual Christopher Ehret provides excellent insights and a great demonstration of unbiased and objective scholarship at its best!
 

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Posted by KemsonReloaded (Member # 14127) on :
 
Afroasiatic, Afroasiatic or Hamito-Semitic does not exist.
 

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Posted by Ebony Allen (Member # 12771) on :
 
I have a quick question. It's off topic for this thread, but I don't want to start a separate thread for it. Can anyone explain to me the blonde hair color that some Egyptians in paintings have? Or is it not hair at all? I never found out why. I hope y'all know what I'm talking about. I tried to post a picture, but it didn't work.
 

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Posted by rasol (Member # 4592) on :
 
Kemson, Can you explain in your own words, and concisely, why Afroasiatic does *not* exist?
 

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Posted by rasol (Member # 4592) on :
 

quote:

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Can anyone explain to me the blonde hair color that some Egyptians in paintings have? Or is it not hair at all? I never found out why. I hope y'all know what I'm talking about

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I don't.
 

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Posted by Djehuti (Member # 6698) on :
 
^ And for the record, lets' please not ruin a perfectly good thread.
 

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Posted by Ebony Allen (Member # 12771) on :
 
I'm not trying to ruin this thread. I'm having a hard time finding pictures, but I've seen them on here, but I don't know which threads. I won't worry about it though. Forget I mentioned it.
 

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Posted by Djehuti (Member # 6698) on :
 
^ I didn't say you in particular were ruining the thread. I was just stating a warning lest this thread descends into disarray.

By the way, why are you asking such an off-topic question all of a sudden? Why not ask in one of the many art threads?
 

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Posted by Wally (Member # 2936) on :
 
According to this article, there is no evidence to provide a reason for instituting a reference to Asia in the language, quite the contrary. The map accurately, in my opinion, represents the area in which these languages emerged, and which is clearly on the African continent.

AlTakruri once asked a profound question, which was never addressed; why is the Arabian subcontinent considered Asian as well as the Levant? And Europe is nothing but a euphemism for Western Asia...

The term 'Afro-Asiatic' is a misnomer.
 

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Posted by Djehuti (Member # 6698) on :
 
^ Call it by whatever name you will, the language phylum still exists!
 

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Posted by rasol (Member # 4592) on :
 

quote:

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Originally posted by Wally:
According to this article, there is no evidence to provide a reason for instituting a reference to Asia in the language, quite the contrary. The map accurately, in my opinion, represents the area in which these languages emerged, and which is clearly on the African continent.

AlTakruri once asked a profound question, which was never addressed; why is the Arabian subcontinent considered Asian as well as the Levant? And Europe is nothing but a euphemism for Western Asia...

The term 'Afro-Asiatic' is a misnomer.

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quote:

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Originally posted by Wally:
According to this article, there is no evidence to provide a reason for instituting a reference to Asia in the language, quite the contrary. The map accurately, in my opinion, represents the area in which these languages emerged, and which is clearly on the African continent.

AlTakruri once asked a profound question, which was never addressed; why is the Arabian subcontinent considered Asian as well as the Levant? And Europe is nothing but a euphemism for Western Asia...

The term 'Afro-Asiatic' is a misnomer.

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I also agree, but I have heard that the language in ancient egypt was somhow mixed with asiatic languages due to cultural difusion. Can someone please let me know if this is correct.
 

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Posted by Ubasti (Member # 12085) on :
 
By the way, how is everyone. i haven't been on in a while. high school has been keeping me busy.
(I'M NOT TRYING TO GET OFF SUBJECT THOUGH SO YOU MAY JUST WANT TO DISREGARD THIS POST)
 

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Posted by Djehuti (Member # 6698) on :
 
^ And who are you again??

quote:

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Originally posted by Ubasti:

I also agree, but I have heard that the language in ancient egypt was somhow mixed with asiatic languages due to cultural difusion. Can someone please let me know if this is correct.

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quote:

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Originally posted by Ubasti:
^This source was a man who calls himself an egyptologist. He told me that ancient egyptians were decendants of indian origin.

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I don't credit unnamed sources.

No credible source claims that Egyptians come from India.

The end.
 

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Posted by Djehuti (Member # 6698) on :
 
^ Ditto. LOL

Notice Ubasti said the guy calls himself an Egyptologist and then made a claim. Shoot, I can call myself a Romanologist and say Romans came from China, so there.
 

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Posted by Ubasti (Member # 12085) on :
 

quote:

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Originally posted by rasol:

quote:

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Originally posted by Ubasti:
^This source was a man who calls himself an egyptologist. He told me that ancient egyptians were decendants of indian origin.

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I don't credit unnamed sources.

No credible source claims that Egyptians come from India.

The end.

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quote:

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Latest research by linguistics have shown that the root or ancestral language of modern human beings may be more than 10,000 years and possibly nearer 15,000 years old.

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quote:

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Merrit Ruhlen has even proposed that a common language once spanned the entire world.

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He calls this language Proto-Global. Furthermore, mitochondrial DNA evidence carried out by Bryan Sykes has shown that modern human beings originated in Central/Southern Africa

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quote:

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and spread across the rest of Africa and along the Arabian peninsula carrying and diffusing language. It was only at a later stage that modern human beings spread north into Egypt and the process of carrying and spreading language was repeated.

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It is from this body of evidence that such a vast vocabulary of words of common origin between Ancient Egyptian and Proto-Bantu have been compiled.

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quote:

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From this, one can make the assumption that Bantu vocabulary spread northwards and not the other way round.

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Originally posted by rasol:
I do agree however with the general premise that African languages are related - Egyptian, Bantu, Berber, Semitic, et. al, ....how could they not be, geography being what it is?

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Originally posted by Pothead_Barbie:
i have spoken to many educated egyptians and they have all told me that there is a big part of egyptian culture and it is eastern indian...however the more modern egyptian would be offended.

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Well tell your Educated Egyptian friends to get a refund on their Educaion. The Egyptian culture is indiginious to the African Continent and the South of the Nile Valley and East Africa
 

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Posted by Djehuti (Member # 6698) on :
 
^ This is hilarious! First modern (Arabized) Egyptians claim ancient Egyptian culture originated in Western Asia, now they're saying it originated as far away as India?!! So pretty much anywhere but in Africa where Egypt is. LOL
 

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Posted by Tyrann0saurus (Member # 3735) on :
 

quote:

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Originally posted by Djehuti:
^ This is hilarious! First modern (Arabized) Egyptians claim ancient Egyptian culture originated in Western Asia, now they're saying it originated as far away as India?!! So pretty much anywhere but in Africa where Egypt is. LOL

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quote:

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Originally posted by Tyrann0saurus:

quote:

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Originally posted by Djehuti:
^ This is hilarious! First modern (Arabized) Egyptians claim ancient Egyptian culture originated in Western Asia, now they're saying it originated as far away as India?!! So pretty much anywhere but in Africa where Egypt is. LOL

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If you think that was nutty, I've seen even crazier. Like, I've found people who think the Zulu are from China and that the name "Micronesia" is proof that Ancient Greeks colonized the Pacific! And then we have people like Marc Washington. Why do people come up with these notions?

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ROFL.Zulu from china. This is rich
 

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Posted by * 7ayat * (Member # 7043) on :
 

 

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Posted by KemsonReloaded (Member # 14127) on :
 
There is no such thing as an "Afroasiatic". There is nothing "Asiatic" about Black African languages. Black Africans today and of distant old were not from Asia (this is different from populating outside Africa). In fact, when Ancient Kemet was established Whites, Jews, Arabs and Asians weren't in the picture. All of the tools and know-how required to build and maintain a high-level and sophisticated civilization were already refined and put in place by the Ancient Anu/Oru people (direct Black African ancestors to Ancient Kemetians). This included language(s), writing systems, science, mathematics, architecture, medical systems, art, political structures, spiritual belief systems, you name it, they were all firmly in place already. So it is obvious the term "Asiatic" is false and has nothing to do with Black African languages. As for those who attempt to soften the seriousness of this breach and argue that "Afro-Asian/Afroasiatic" is only a term not necessary associated with Asia, it is assumed that such persons are well aware of the obvious misleading falseness of this label.

On other notes, to properly understand and put into better perspective the spread and genetic relationships of modern day Black African languages to that/those of Ancient Kemet, it is important people realize that the fabricated geographical limits concerning The Bantu Migration is an unproven theory entirely based on the illogical idea that the Sahara desert was an obstacle for Black Africans. In this in the face of direct evidence of Black Africans like Mansa Musa and his caravans continuously crossed the Sahara desert to Mecca and back without issues (a distance further than the length of Mali and Egypt). This kind of conscious ignorance, backwards logic and anti-commonsense isn't good for anyone and is especially not good for Black African peoples. Excellent and comprehensive work is being done to counter and correct this deliberate error and others and in time, The Bantu Migration from Ancient Kemet will be revealed and accepted.
The Bantu in Ancient Egypt (http://www.kaa-umati.co.uk/Bantu%20in%20Ancient%20Egypt.htm)

I am well aware at the dismay and effort by certain individual elements to abhor this kind of straight forward thinking and care taken concerning details in Black African histories. I would like to remind them that they are neither Black Africans to care this deeply about Black African issues or they are Black African peoples so deeply conditioned of their minds that only the hope in afterlife can bring them back to their senses. In all and dismissing certain human elements, these basic logical breaches and flaws I pointed out above cannot continue to go unchallenged and ignored and must be corrected.
 

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Posted by Alive (Member # 10819) on :
 

quote:

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Originally posted by KemsonReloaded:
So it is obvious the term "Asiatic" is false and has nothing to do with Black African languages.

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Agreed.

We're talking about that here
 

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Posted by AbuAnu (Member # 16410) on :
 
The reason why Egyptians of today see the similarites between Egypt India blah blabh is because Tibet Hinduism and all those Far East ways are nothing but Ancient Kemetic lodges that were all around the world until it got watered down and confused. So all the Ancient places of Worship were nothing but old Kemetic LOdges
 

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Posted by Ephestion (Member # 12836) on :
 
I stopped reading here: "Ancient Egyptian civilization was, in ways and to an extent usually not recognized, fundamentally African. The evidence of both language and culture reveals these African roots."

No-one knows what the heck they spoke in Egypt let alone in Africa in 3000-800BC?! Sure some people have made attempts to decipher but we dont know for certain what they spoke, how they spoke it or anything about their language. If your talking about modern Egyptian and implying it has African words in it then that is another issue.
 

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Posted by AncientGebts (Member # 17037) on :
 
The language and culture of ancient Gebts (Gebts is the ancient name of Egypt) was of its founders, ancient Amara and Akele-Gezai merchants from today's regions of Ethiopia and Eritrea. The language of the Amara is Amarigna and that of the Akele-Gezai is Tigrigna, both of which are the dual languages of the hieroglyphs.

These ancient merchants exported food and goods to the region for sale to the people living in the desert hills that border the Nile river, from Aswan to the Delta. When the Amara and Akele-Gezai became embattled over market territories, the region was divided 5100 years ago for them to administer. The Akele-Gezai administered the northern Nile Delta and the Amara the Nile Valley. This is a sign of how important their food they sold was to the region and people who lived there.

Not only are the languages written in hieroglyphs from the Akele-Gezai and Amara founders, but also the food. "Injera", "wat", "tej", and other Ethiopian and Eritrean foods and drinks, still enjoyed today in Eritrea and Ethiopia, are written in hieroglyphs. "Etan" incense, written in hieroglyphs, is still burned in Ethiopian and Eritrean homes. And as is today in Ethiopia and Eritrea, clothing is written as "lebs" in hieroglyphs.

Having been named by its Amara and Akele-Gezai founders, Egypt is still called "Gebts" in both Ethiopia and Eritrea today.

So if you want to experience the food, fashion, language, music, dancing, and other culture of ancient Gebts exported there by its founders and written in hieroglyphs and represented in its art, short of traveling to Eritrea and Ethiopia, the closest place you can experience it is in local Eritrean and Ethiopian restaurants. And although you can purchase Amarigna and Tigrigna language books and CDs online, you can also purchase them at Eritrean and Ethiopian markets.

Legesse
http://www.firstwrittenlanguage.com


 

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Posted by franklinzane (Member # 17101) on :
 
That's really great post. There are no more words or doubts about this post. Thanks for sharing with us.
 

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Posted by Djehuti (Member # 6698) on :
 

quote:

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Originally posted by Ephestion:

I stopped reading here: "Ancient Egyptian civilization was, in ways and to an extent usually not recognized, fundamentally African. The evidence of both language and culture reveals these African roots."

No-one knows what the heck they spoke in Egypt let alone in Africa in 3000-8000BC?! Sure some people have made attempts to decipher but we dont know for certain what they spoke, how they spoke it or anything about their language. If your talking about modern Egyptian and implying it has African words in it then that is another issue.

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You make no sense. First of all, we know that the ancient Egyptian language was already established by 3,000 BC since Egypt first became a unified state by 3,100 BC. Second of all, 8,000 BC is the estimated time that the Afrasian or Afroasiatic language phylum was believed to have diverged into the ancestors of the different subfamilies we know today such as Berber, Semitic, Omotic etc. Of course we don't know exactly what the proto-Afrasian language sounded like or how it was spoken. That's not the point! The real point is that the language is AFRICAN and so was ancient Egyptian as it is also in Africa!! You make no sense to say that ancient Egyptian has African words in it as the entire language itself is African!! The ONLY subfamily of Afrasian spoken outside of Africa is Semitic. All other branches are spoken in Africa! Thus Afrasian itself is just as much African as its descendant ancient Egyptian which is also African. So really, if you had to stop reading past that first sentence of Egypt being essentially African, too bad.
 

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Posted by Djehuti (Member # 6698) on :
 

quote:

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Originally posted by AncientGebts:

The language and culture of ancient Gebts (Gebts is the ancient name of Egypt) was of its founders, ancient Amara and Akele-Gezai merchants from today's regions of Ethiopia and Eritrea. The language of the Amara is Amarigna and that of the Akele-Gezai is Tigrigna, both of which are the dual languages of the hieroglyphs.

These ancient merchants exported food and goods to the region for sale to the people living in the desert hills that border the Nile river, from Aswan to the Delta. When the Amara and Akele-Gezai became embattled over market territories, the region was divided 5100 years ago for them to administer. The Akele-Gezai administered the northern Nile Delta and the Amara the Nile Valley. This is a sign of how important their food they sold was to the region and people who lived there.

Not only are the languages written in hieroglyphs from the Akele-Gezai and Amara founders, but also the food. "Injera", "wat", "tej", and other Ethiopian and Eritrean foods and drinks, still enjoyed today in Eritrea and Ethiopia, are written in hieroglyphs. "Etan" incense, written in hieroglyphs, is still burned in Ethiopian and Eritrean homes. And as is today in Ethiopia and Eritrea, clothing is written as "lebs" in hieroglyphs.

Having been named by its Amara and Akele-Gezai founders, Egypt is still called "Gebts" in both Ethiopia and Eritrea today.

So if you want to experience the food, fashion, language, music, dancing, and other culture of ancient Gebts exported there by its founders and written in hieroglyphs and represented in its art, short of traveling to Eritrea and Ethiopia, the closest place you can experience it is in local Eritrean and Ethiopian restaurants. And although you can purchase Amarigna and Tigrigna language books and CDs online, you can also purchase them at Eritrean and Ethiopian markets.

Legesse
http://www.firstwrittenlanguage.com

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Originally posted by Djehuti:
No offense, but I find this to be nothing more than Habesha propaganda. I realize that Egypt is northeast African and its people, as such they do possess a genetic and even linguistic relation to Abyssinian groups like Tigre, Tigrinya, etc. but such linguistic groups are relatively recent and nowhere as ancient compared to Egyptian.

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Originally posted by AncientGebts:
When you want to discuss cursing African people (Gen. 9) and Ethiopians in the Bible, Ethiopians are ancient. Your own Egyptologists even write that ancient Egypt was a "colony" of Ethiopia. Even ancient Greek historians credit Ethiopia for Egypt.

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quote:

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Originally posted by alTakruri:
Can you cite a few examples from the Greco-Latin and Hebrew
literatures that unambiguously refer to places in "Abyssinia?"

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quote:

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Originally posted by AncientGebts:
When you want to discuss cursing African people (Gen. 9) and Ethiopians in the Bible, Ethiopians are ancient. Your own Egyptologists even write that ancient Egypt was a "colony" of Ethiopia. Even ancient Greek historians credit Ethiopia for Egypt.

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Originally posted by Bettyboo:
That's correct. Ethiopia is not determine by borders but rather it is a people of Cushitic stock that roamed, lived, and reside throughout East Africa, Northeast Africa, the Middle east and even Asia, primarily India & Iran. Contrary to popular belief, Ethiopia does not include West Africans, central africans, or southern africans. Black people like from those regions like to include themselves in hisotry that claim or states 'Ethiopian' when in reality they have nothing to do with it.

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quote:

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Originally posted by Bettyboo:
That's correct. Ethiopia is not determine by borders but rather it is a people of Cushitic stock that roamed, lived, and reside throughout East Africa, Northeast Africa, the Middle east and even Asia, primarily India & Iran. Contrary to popular belief, Ethiopia does not include West Africans, central africans, or southern africans. Black people like from those regions like to include themselves in hisotry that claim or states 'Ethiopian' when in reality they have nothing to do with it.

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Originally posted by AncientGebts:
When you want to discuss cursing African people (Gen. 9) and Ethiopians in the Bible, Ethiopians are ancient. Your own Egyptologists even write that ancient Egypt was a "colony" of Ethiopia. Even ancient Greek historians credit Ethiopia for Egypt.

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quote:

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Originally posted by AncientGebts:

quote:

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Originally posted by alTakruri:
Can you cite a few examples from the Greco-Latin and Hebrew
literatures that unambiguously refer to places in "Abyssinia?"

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My research, effort, and time is devoted to the topic of ancient Amara and Akele-Gezai in, and founding of, ancient Gebts -- not to the misconceptions of foreigners.

Your question is a prime example of how "The History of Africa" becomes degraded to "The History of Westerners in Africa" and I won't have any part of it. In fact, I've already said too much about it.

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quote:

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Originally posted by alTakruri:
If you cannot show it please don't camaflage your lack of proof sources by a shift of attention attempt at denigrating my character.

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Originally posted by alTakruri:
If you chose to hide instead of share, again, don't try hanging your inadequecies on me with petty acts of grandstanding. The sufferers will be those who want to learn something about Africa that they may not have known before.

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Originally posted by KING:
Modern Ethiopia is Ancient Ethiopia?

Thats news to me.

What the Bible and Greeks said was Ancient Ethiopia was the Sudan. Not Abyssinia.

If there is some new info that states otherwise, then please post it.

Peace

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Posted by alTakruri (Member # 10195) on :
 
I see that you are not going to answer the question
of your biblical and Grec-Latin literary sources for an
Abyssinian Ethiopia as you proclaimed in your post
when responding to DJ last week where you averred
that
Kush/Aithiopia of Hebrew/Greco-Latin accounts meant
Abyssinia as proof that Abyssinia was the birthplace
or locus of the founders/foundations of ancient Egypt.

I do see what you will do is continue with ad hominen,
grandstanding, and non-sequitors rather than doing
the credible scholarly thing, i.e., put your money
where your mouth is (cite sources in referential
support of your claim and thereby teach us something
replicable and falsifiable).

quote:

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Originally posted by AncientGebts:

quote:

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Originally posted by alTakruri:
If you chose to hide instead of share, again, don't try hanging your inadequecies on me with petty acts of grandstanding. The sufferers will be those who want to learn something about Africa that they may not have known before.

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alTakruri:

Where did you learn to use that keyboard? I hope you don't talk to people like that in person.

What is most always missing when people speak of Ethiopia is that the ancient name for Ethiopia is Tabiya (some pronounce it as Tobiya). The name goes back at least to ancient Egypt times and is written in hieroglyphs as a word meaning station, as a description of a territory, and as a name of a very particular region.

Just as Egypt is a foreigner's mispronunciation of Gebts, Ethiopia is simply a mispronunciation of Tabiya by foreigners, mistakenly adding a vowel in front, mispronouncing the t as th, and mispronouncing the b as p. And as you can see, foreigners mispronounced both Gebts and Tabiya in the same ways. Gebts is also written in hieroglyphs.

The connection of both Gebts and Tabiya to ancient Gebts is that they are words from the Amarigna and Tigrigna languages -- the languages of the founders of ancient Gebts, the Amara and Akele-Gezai.

So my question is, how can anybody talk about Ethiopia without bringing Ethiopian history into the discussion? Without doing so, it is merely conducting research in a cultural vacuum. Research to inflate one's own ego.

And how can anybody conduct legitimate research about Ethiopia without learning Amarigna, Tigrigna, and even the Ge'ez languages? It is ridiculous to do research from the point of ignorance. And then claiming that mispronounced Amarigna and Tigrigna words are words originally of foreigners. SMH

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Originally posted by KING:
Modern Ethiopia is Ancient Ethiopia?

Thats news to me.

What the Bible and Greeks said was Ancient Ethiopia was the Sudan. Not Abyssinia.

If there is some new info that states otherwise, then please post it.

Peace

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It takes full context to know when Hebrews are
referring to which side of the Red Sea by Kush

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Originally posted by AswaniAswad:
Al Takruri hebrew biblical sources are just as confused about which ethiopia they are speaking about. In one old testament passage it speaks about the ethiopian changing his skincolor or the lepord his spot that refers to a darkskinned ethiopian i would have to say Sudan. In other references it speaks of the Bronze colored ethiopians that cannot mean the same ethiopia why would they use a reference to being a different color.

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quote:

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Originally posted by Narmer Menes:

quote:

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Originally posted by Bettyboo:
That's correct. Ethiopia is not determine by borders but rather it is a people of Cushitic stock that roamed, lived, and reside throughout East Africa, Northeast Africa, the Middle east and even Asia, primarily India & Iran. Contrary to popular belief, Ethiopia does not include West Africans, central africans, or southern africans. Black people like from those regions like to include themselves in hisotry that claim or states 'Ethiopian' when in reality they have nothing to do with it.

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Boooo! Betty, don't put words in my mouth, you know very well that is NOT what I was saying. First of all, of course it would not include people of South Africa, they were not a part of the ancient world because they hadn't yet migrated to the South of the continent, only the Khoi and San were present at this time. In fact, without any knowledge of Ancient African migrational patterns, you've made an assumption that the ancient geography of Africa is the same as the current geography which shows how limited you are in this area. Much of West and South Africa has been mapped by relatively recent migration (beginning about 3Kya), which marks the establishment of the first major civilisation in West Africa. It is a known fact amongst academia that Africa is the home of the largest population migrations and upheavals in human history, this is a fact. Your attempt to seperate/divide African peoples by reviving your semito-hamatic mythology is not only patently obviously, shows how little you have done to research the subject.

Back on point, Ethiopia is a descriptor used in ancient texts to describe people of Africa/African descent. To attempt to claim every use of this ancient terminology as a reference to the narrow region of Abyssinia just because that region now happens to bare the same name (by choice of Europeans) seems a little bit misguided.

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Originally posted by NonProphet:
Why do the predynastic AE and pre-Kerma Nubian 'A' culture, Kerman Kushites and Yamites, which you people love to claim are closely related brothas, speak a different Nilo-Saharan language without a unique alphabet or written form until the 1st millennium B.C.? The Kushite hieroglyphs today haven't been decoded yet.

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quote:

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Originally posted by NonProphet:
Why do the predynastic AE and pre-Kerma Nubian 'A' culture, Kerman Kushites and Yamites, which you people love to claim are closely related brothas, speak a different Nilo-Saharan language without a unique alphabet or written form until the 1st millennium B.C.? The Kushite hieroglyphs today haven't been decoded yet.

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And why are there no close related languages in Europe of classical times. Thou claims are made that they all have a Indo-European root. Then the question becomes; what did they speak before that time?

Since invasions have taken place in Europe 2000 bc, so why Sid the spilt all of a sudden, while living relatively close to each other. Considering the land mass of Europe.


INVASIONS IN EUROPE 800 BC - 400 BC

Go to the links about this subject
 
1 Description of the migration movement
2 Causes of migration
3 Consequences of migration
4 Reactions on migration

CHARACTERISTICS OF THE PERIOD

Economics did not change much during this period. Iron -a functionally superior metal to copper- was now used to construct tools. Although agriculture was still very important, improved farming methods enabled parts of the population to pursue other means of making a living while relying on the availability of food produced by others. Some people for example specialised solely in the crafting of tools, while others devoted their life to religion. As the population continued to increase Europe became more crowded, so that it was no longer possible to find new fertile farmland simply by migrating.

Shifts took place in cultural and political life. From the large number of cultures that had come to exist during the first appearance of agriculture in Europe, a few had developed further and come to dominate. While the Greek culture for example developed in the south-eastern part of Europe, north-western Europe and central Europe saw the appearance of relatively new cultures. The Celtic culture came to dominate large parts of Europe, while the Germanic culture was firmly established in northern and north-eastern Europe. Eastern Europe on the other hand was dominated by new cultures from Asia. The Germanic and Celtic cultures were each composed of many separate groups that had similar cultures, yet each group had its own territory and political organisation. The first signs of conflicts between "states" became manifest as each group held on to its own culture and territory.

EFFECT OF CHARACTERISTICS ON MIGRATION

Migration, in fact, is particularly characteristic of this period. The new cultures from the east migrated to Europe because of invasions of Steppe tribes from Asia, and changes in climate pompted Germanic culture to leave the Baltic area. The Celts were on the move because they were chased away by Germanic and Steppe tribes.

1. DESCRIPTION OF THE MIGRATION MOVEMENT

1.1 Who were they, and where did they come from: ethnic origin, geographical background, religion, adults, men or women, special qualities
 

* 800 B.C.: Steppe-tribes reached Europe. At the eastern borders of Europe, the Steppe-tribes were the most significant migrants for a long time.

* 750-700 B.C.: The Sumerians lived in the steppes north of the Black Sea around 1200 B.C. They were chased away from this area by the Scythians.

* 750-700: The Scythians themselves were on the move because of the movements of the Sarmatians, who originally came from the area near the Aral-lake, who were from the 4th century B.C. onwards moving to the west also.

* 600-100 B.C.: Strictly speaking there were two main streams of migrating Germans, namely West-Germans and East-Germans. The West-Germans were the most well known due to their contact with the Romans, and can be subdivided into Germanic tribes near the North Sea (Chaukes, Frisians and Batavians), between the Rhine and Elbe (Ubians, Sugambri, Chamavi, Cherusci and Chatti) and in Central and Southern Germany (Hermunduri, Marcomanni and Quades in the Danu be area). At the end of the first century B.C. the West-German population remained relatively stable, in that they did not mix with any other groups. The East-Germanic tribes on the other hand were constantly renewed by and mixed with people travelling from Northern Germany and Poland through the valleys of the Oder and Vistula.

* 600 B.C.: *600 B.C.: Many Celtic tribes came to Central and Western Europe: the Boyards, the Noricae, the Vindelici and, in the mountains between Hungary and Switzerland, the Helvetians. Two groups of Celts existed in Gaul: those between Garonne and the Pyrenees, and those between Garonne and the Seine: the Arverni, the Haeduers, the Veneti, the Parisii and the Serones. The Allobroges settled in the area around the Rhône and the Maritime Alps. The last to arrive were the Belgae between the Seine and the Rhine, the Bellovaci around Beauvais, and the Remi between Marne and Meuse. Some Belgae settled on the British Islands, near London. The Brigantes lived in the Pennine Chains in England, while the Caledones occupied an area to the north. The Boyards, the Insubrians and the Serones influenced Italy while in western-Spain Celts mingled with Iberians to give rise to Celtiberian tribes.

1.2 How did they travel: transport, circumstances of travelling

1.3 When?

1.4 How many?

1.5 Permanent or temporary?

1.6 Where did they go and where did they stay?
 

* 1800-800 B.C.: Steppe-tribes moved from 1800 B.C. onwards to the area east of the Don, and from there on to Central Europe. Around 1100 B.C., they reached the valleys of the Dnieper, and afterwards the Dniester. In 800 B.C., they reached Northern Romania and the steps of the Ukraine.

* 750-700 B.C.: The Sumerians fled to the west and to Asia Minor.

* 750-700 B.C.: The Scythians moved towards Europe and also to the north of Russia.

* 600 B.C.: The culture of the Scythians also appeared near the Dnieper and in the Crimea. They conquered pieces of land numerous times. They even reached the Caucasus and Mesopotamia. In the 6th century B.C., they reached Poland and the Danube-area.

* 600 B.C.: Groups of Germans came down from the Baltic. Other groups of Germans, the Cimbri and Teutons who came from the Danube-area, reached Italy and the southern part of Gaul in the 2nd century B.C. There the Romans beat them.

* 600 B.C.: Many sorts of Celts came to Central and Western Europe.

2. CAUSES OF MIGRATION

2.1 Circumstances that favoured migration

2.2 Circumstances that hindered migration

2.3 Direct causes of migration

* 600 B.C.: The Germans moved south from the Baltic because of changes in the climate of the area.

* 600 B.C.: One of the reasons the Celts moved was the advance of Germans from the Baltic area to the south.

* 600 B.C.: Another reason the Celts moved was the advance of Steppe-tribes, Scythians and Sarmaten.

* 600 B.C.: The Celts expanded their power over a large part of Central and Western Europe, partly because of all these movements made by Steppe-tribes, Scythians, Sarmaten and Germans.

3. CONSEQUENCES OF MIGRATION

3.1 Short term consequences
Positive consequences

- for the migrants (first generation)
- for their new environment/ the native born
 

* 600 B.C.: Nomadic Scythian shepherds chased away small groups of farmers.

- for the country they left
Negative consequences
- for the migrants (first generation)
- for their new environment/ the native born
- for the country they left

3.2 Long term consequences Positive consequences
- for the migrants (second and third generation)
- for their new environment
 

* 600-200 B.C.: The Celts played a big part in the trade between Northern Europe and the Mediterranean world. In the third century B.C., the Celts controlled the area in Central Europe surrounding the Danube.

* 600 B.C.: Because the Celts were chased into Europe, they spread all over central and western Europe and their culture became a very important one in the region.
- for the country they left

Negative consequences - for the migrants (second and third generation)
- for their new environment
- for the country they left

4. REACTIONS ON MIGRATION

4.1 Reactions of the receiving society on the immigrants
- official reaction
- from the ‘common people’

4.2 Reactions of the immigrants on their new environment - integration / assimilation

* The mixture of Scythian culture and Greek culture that emerged here resulted in Thracian culture. At the same time near the Volga and between the Don and the Urals a different culture emerged, that of the Sarmatians. About the 2nd century B.C. they reached the Black Sea.

- maintaining their own identity
- differences between first, second and third generation


Germanic based languages:

Germany = Germanic

Slavic based laguages:

Polish = Slavic

I also like to know what language they spoke in Asia 15k to 7k?


The Nile Valley culture is a almost as large as the entire of Europe.




You yourself are stating that the Kushite hieroglyphs today haven't been decoded yet.
 

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Posted by Ish Gebor (Member # 18264) on :
 
"These results indicate that the ancestor of all Semitic languages in our dataset was being spoken in the Near East no earlier than approximately 7400 YBP, after having diverged from Afroasiatic in Africa (Ehret 1995; Ehret et al. 2004; Blench 2006)."


"The discovery of such early Semitic languages could increase estimates of the age of Semitic, and alter its geographical origin if these early Semitic languages were found in Africa rather than the Middle East."


http://rspb.royalsocietypublishing.org/content/276/1668/2703.abstract
 

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Posted by Ish Gebor (Member # 18264) on :
 
Afrasian (Afroasiatic language family)

By Bernd Heine and Derek Nurse.

Cambridge University Press.


This book is the first general introduction to African languages and linguistics to be published in English. It covers the four major language groupings (Niger-Congo, Nilo-Saharan, Afroasiatic and Khoisan), the core areas of modern theoretical linguistics (phonology, morphology, syntax), typology, sociolinguistics, comparative linguistics, and language, history and society. Basic concepts and terminology are explained for undergraduates and nonspecialist readers, but each chapter also provides an overview of the state of the art in its field, and as such will be referred to by more advanced students and general linguists.


African languages: an introduction


Conservative mainstream Oxford Encyclopedia of Ancient Egypt shows ancient Egypt derived from an African cultural sub-stratum

"The evidence also points to linkages to
other northeast African peoples, not
coincidentally approximating the modern
range of languages closely related to
Egyptian in the Afro-Asiatic group
(formerly called Hamito-Semetic). These
linguistic similarities place ancient
Egyptian in a close relationship with
languages spoken today as far west as
Chad, and as far south as Somalia.
Archaeological evidence also strongly
supports an African origin. A widespread
northeastern African cultural assemblage,
including distinctive multiple barbed
harpoons and pottery decorated with
dotted wavy line patterns, appears during
the early Neolithic (also known as the
Aqualithic, a reference to the mild
climate of the Sahara at this time).

Saharan and Sudanese rock art from this
time resembles early Egyptian
iconography. Strong connections
between Nubian (Sudanese) and
Egyptian material culture continue in
later Neolithic Badarian culture of Upper
Egypt. Similarities include black-topped
wares, vessels with characteristic
ripple-burnished surfaces, a special
tulip-shaped vessel with incised and
white-filled decoration, palettes, and
harpoons...

Other ancient Egyptian practices show
strong similarities to modern African
cultures including divine kingship, the
use of headrests, body art, circumcision,
and male coming-of-age rituals, all
suggesting an African substratum or
foundation for Egyptian civilization
(rather than diffusion from sub-Saharan
Africa, as claimed by some Afrocentric
scholars.)"


Source: Donald Redford (2001) The
Oxford encyclopedia of ancient Egypt,
Volume 3. Oxford University Press. p.
28
 

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Posted by Ish Gebor (Member # 18264) on :
 
Focus on Archeology ACADEMIA, No. 1 (1) 2004.

The Megaliths of Nabta Playa

Mysteries of the South Western Desert

"The Late and Final Neolithic societies of the South Western Desert lived in a symbiotic relationship with their agricultural counter- parts in the Upper Nile Valley. This relation- ship is clearly seen in the presence of many imported goods from the Nile Valley, and perhaps also in a multiethnic character of the desert population. Yet the ceremonial center of Nabta Playa also shows that at least some of the roots of ancient Egyptian be- liefs, magic and religion are present there."

"Perhaps the most convincing tie between the myths and religion of Ancient Egypt and the Cattle Herders of the South Western Desert are the groups of Nabta Basin stelae. The stelae here face the circumpolar region of the he- avens. According to the early Egyptian mortu- ary texts known as Pyramid Texts, this is a pla- ce where the stars never die and where there is no death at all. This is the region of Dāt, the goal of the deceased, the Field of Offerings, in which the departed will live as an “effective” spirit."

"The well-organized and usually very worrisome desert herders, probably speaking the same or a similar language as the people in the Nile Valley, when pu- shed towards the relatively crowded Valley inhabited by traditionally peaceful peasant societies, may have served as catalysts for these processes."

http://www.academia.pan.pl/pdfen/beginnings_10-15+Schild.pdf
 

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Posted by Ish Gebor (Member # 18264) on :
 

quote:

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Apart from Egyptian hieroglyphics, the Meroitic writing system was the oldest in Africa. It was also in many ways superior to the Egyptian system. The people of Meroe reduced the multitude of hieroglyphic signs to 23 basic signs - an alphabet. Again, unlike the Egyptian system, this alphabet also included vowel sounds, a great improvement over the hieroglyphic system, as well as including a sign marking the division of words, an uncommon feature in ancient writing.

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Krzysztof Grzymski, an archeologist, was born in Poland and has degrees from universities in Warsaw and Calgary.

This article appeared on pages 22-23 of the July/August 1983 print edition of Saudi Aramco World.


The Meroitic Mystery

From Nubia—the land of Kush—a language lost in history


The Sudan, with a written history beginning as early as the third millennium B.C., is archeologically one of the richest countries in the world. Its monuments include Islamic mosques, Christian monasteries, Egyptian fortresses and temples - and the towns and pyramids of a culture called Kushitic, oldest of the indigenous Sudanese empires.

The Kushitic culture, also called Nubian, came to prominence near Kerma, south of the Third Cataract, and reached its peak in the 16th century B.C. Then the Egyptians occupied Kush as far south as the Fourth Cataract, and governed it through an official called the "Son of Kush"; one of the pharaoh's ranking officials, he had to supply gold from the Nubian gold mines.

By 1000 B.C., Kush had won its independence, and by 750 B.C., under King Piye (or Piankhi), not only ruled Egypt, but became, in Egyptian history, the 25th - or "Kushitic" - Dynasty.

Spanning more than 1000 years, the Kushitic civilization had two important centers: Napata, an important religious center, and Meroe - which gave its name to the whole country. Modern scholars, indeed, tend to speak about the "Meroitic Kingdom" and "Meroitic culture," rather than using the Egyptian name "Kush," since "Kush" or "Kushitic" may also be applied to earlier Sudanese civilizations.

Thanks to the exhibition organized in 1979 in the Brooklyn Museum, and later presented in Seattle, New Orleans and The Hague (See Aramco World, July-August 1979), the hitherto unknown art of the Meroites is now better known. But the Meroites' contributions to civilization didn't stop there. They also developed a system of writing.

Apart from Egyptian hieroglyphics, the Meroitic writing system was the oldest in Africa. It was also in many ways superior to the Egyptian system. The people of Meroe reduced the multitude of hieroglyphic signs to 23 basic signs - an alphabet. Again, unlike the Egyptian system, this alphabet also included vowel sounds, a great improvement over the hieroglyphic system, as well as including a sign marking the division of words, an uncommon feature in ancient writing.

There are two kinds of Meroitic script: hieroglyphs, apparently adapted from Egypt's system, and the so-called "cursive" or demotic writing, which seems to be a distinctive Meroitic invention, though it may have been influenced by the Egyptian demotic.

The first person to publish Meroitic inscriptions was the French architect Gau, who visited Nubia in 1819, but it was not until the middle of the 19th century that serious interest in this mysterious script was aroused; at that time the German scholar Lepsius published a large number of Meroitic inscriptions in a major work called Denkmäler aus Ägypten und Äthiopen.

Although Lepsius predicted that decipherment would be easy, he was totally wrong. In 1982 -139 years after his prediction - scholars were still baffled by the Meroitic mystery. Even distinguished scholars have gone astray seeking to decipher Meroitic. Two eminent scholars, one in 1887 and another in 1910, published articles in which they claimed to have deciphered Meroitic language, only to be proven wrong; and one Egyptologist, in an otherwise enlightening article, read the inscriptions in the wrong direction, apparently because Meroitic hieroglyphs, unlike their Egyptian counterparts, must be read in the direction in which the figures face.

In 1909, Francis Llewellyn Griffith, an Egyptologist from Oxford University, recorded one breakthrough while with the University of Pennsylvania Expedition to Nubia. Led by two British archeologists -Leonard Woolley, later immortalized by his excavations in Ur, and David Randall-MacIver, who later gained fame for his work in Italy and Zimbabwe - this expedition found a number of Meroitic funerary-offering tables and stelae. By careful analysis, Griffith was able to identify 23 signs of the Meroitic cursive script.

His next step was to compare them with Meroitic hieroglyphic characters - known mostly from "the inscriptions written on temple walls and columns - and with an unpublished funerary inscription in hieroglyphics that Lepsius had brought to Berlin. This was important because funerary texts usually repeated certain formulae at the beginning and end of each inscription. When Griffith compared what he had with Lepsius's find, he noticed that his cursive texts began invariably with the following cursive signs: (see graphics in original text )

and that the Berlin hieroglyphic inscription also began with two words: (see graphics in original text )

In comparing the two clusters, Griffith immediately realized that both the number of hieroglyphic signs and their order exactly paralleled the cursive text; by analyzing other groups of words, he was able to develop a list of cursive characters and their hieroglyphic equivalents - in sum, a short dictionary. This equivalency of individual signs as well as whole words also proved that he dealt with two different forms of script - but only one language.

Griffith's next step was to try and identify the phonetic value of each sign. He was helped in this task by another inscription discovered by Lepsius at Wad ben Naga, a site near Meroe. This inscription included the names of a king and a queen, written in both Egyptian and in Meroitic hieroglyphs, and Griffith, moving step by step, was able to compile a list of signs and their phonetic values. Noting a number of borrowings from Egyptian, he successfully identified several priestly and administrative titles, such as "envoy" or "ambassador," from the Meroitic "apote" or Egyptian "wpwTj."

Unfortunately, the number of loan words recognizable in Meroitic was quite small, as was the number of Meroitic words surviving in Nubian, a language still spoken in the middle Nile Valley. So, after Griffith died in 1934, this field of study was largely neglected for over 20 years.

In the 50’s, however, the international campaign to safeguard the monuments of Nubia reawakened interest in the Meroitic problem. The thrill of working on a still undeciphered language, in fact, fostered a sudden growth of Meroistics; in 1980, during a Meroitic conference in Berlin, some 80 scholars presented papers dealing with various aspects of Meroitic art, archeology and language. Today - in addition to traditional centers of Meroitic research like France, East Germany, Canada and The Sudan - representatives from the U.S.A., Saudi Arabia, Egypt and European countries are making substantial efforts in the field of Meroitic research.

What is needed, of course, is another Rosetta Stone, the bilingual tablet in three scripts found in Egypt; it enabled scholars to match a known language - Greek - with the undecipherable hieroglyphics, and the demotic script of Egypt. Professor Peter Shinnie, who for many years co-directed a joint Calgary-Khartoum expedition to Meroe, hopes that such an inscription will be found among the ruins of the ancient capital city. Another group of researchers has programmed an IBM computer in Paris to analyze all texts, as far as this can be done with an undeciphered language, and a professor in Berlin recently published a Meroitic grammar.

Until now, however, the solution to the Meroitic Mystery has eluded all the experts. Although the Meroitic scripts can be read, the language they are written in is still unknown, and until a related language is discovered, or an extensive bilingual inscription, progress will be slow. The challenge of the language of Meroe is still open .


http://www.saudiaramcoworld.com/issue/198304/the.meroitic.mystery-from.nubia.the.land.of.kush.a.language.lost.in.history.htm
 

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Posted by Ish Gebor (Member # 18264) on :
 
I. The Napatan State: Nubia as an Egyptian-style Kingdom: 661-300 BC.

1. The Napatan Period

After the expulsion of the Kushite court from Egypt by the invading Assyrian armies, the royal family regrouped in Nubia and consolidated its hold over all their lands south of Aswan. Although their armies were too weakened to attempt another assault on the north, the kings merely ignored their new Egyptian rivals of Dynasty 26 and continued to use all the proper Egyptian royal titles and to maintain steadfastly that they were the true kings of Egypt. By the late seventh century, the continued pretensions of the Kushites to the Egyptian throne must have become intolerable to the new Egyptian kings. Thus in 593 BC, with an army composed largely of Greek and Carian mercenaries, the pharaoh Psammeticus II invaded Kush. His troops met and destroyed a Kushite army south of the Third Cataract, while another force seems to have struck out across the Nubian Desert and launched a surprise attack on Napata, sacking and burning the city and destroying the palace and temples. The Kushite king Aspelta (ca. 600-580 BC), a grandson or great-grandson of Taharqa, apparently fled to Mero‘ for safety. After his reign, however, our historical records become very scarce and our knowledge of historical events in Kush becomes very imperfect.

The 300-year period in Nubia following Kushite rule over Egypt has traditionally been known as the "Napatan Period," since it used to be thought that during this period the capital of Kush lay at Napata. It is now generally assumed that Napata was never more than the chief religious center of the kingdom, and that the political capital, after Dynasty 25, was always Mero‘, about 170 miles (280 km) to the southeast. Throughout the Napatan period all the royal burials took place in the Napata district - at Nuri, about 6 miles (10 km) northeast of Gebel Barkal on the opposite side of the river. The following period, the "Meroitic", is thought to begin when the first royal tombs were constructed at Mero‘, some time after 300 BC. These names, "Napatan" and "Meroitic", designate only cultural phases of the later kingdom of Kush and should not be thought to refer to separate or successive kingdoms.

Although the royal inscriptions of the Napatan period are not many, and although little or nothing is known of most of the kings, the surviving texts do reveal that the rulers traveled to Gebel Barkal for their coronations and to consult the oracle there on matters of state and the conduct of war.

The kings also undertook periodic journeys to all the other sanctuaries in the kingdom for the celebration of important rituals and festivals. Through their generals, the kings waged wars against the nomad tribes of the desert and the peoples of the south. Much of the time, they dwelt in god-like seclusion at Mero‘, and upon their deaths, they were buried in huge pyramid tombs at Nuri.

The Napatan Period was an era when Kushite culture rather slavishly imitated Egyptian models in art, architecture, and burial practices, and when royal inscriptions were written exclusively in the Egyptian language with Egyptian hieroglyphic writing. These aspects of culture, in fact, may have been controlled by the powerful priesthood of Amun, who may have seen any departure from "Egyptian" culture as a violation of religious law. The Meroitic Period, which began about the mid-third century BC, was significantly different and is thought to have begun when the kings abandoned Napata as their burial site and began to construct their pyramids at Meroe. At the same time, the use of Egyptian language and writing sharply declines and formal inscriptions began to be written in the native language, called Meroitic, which was expressed in a newly devised native alphabetic script. Similarly there was also a sudden shift away from Egyptian artistic standards, and Kushite culture began to assume a very original appearance.

The radical change in the mid-third century BC was almost certainly brought about by events recorded by the Greek historian Diodorus Siculus, who wrote that until that time it was the custom of the most powerful priests to send a message to the reigning king, claiming it was from the god; the message ordered him to take his own life. Diodorus states that the custom of divinely-ordained royal suicide was abolished by a king named Ergamenes, who upon receipt of the letter, simply marched to the temple, put the priests to the sword and ordered matters according to his will. The custom of putting a king to death when he began to grow old and infirm is a well-known one in many traditional African societies, since people believed that the king's health and vigor were important to guarantee the health and vigor of the state. Many scholars doubt the truth of Diodorus' account, but it hardly seems coincidence that the first royal pyramid at Meroe belonged to a king named Arkamani ("Ergamenes").

2. The Royal Pyramids at Nuri

The most important surviving monuments of the Napatan Period are the royal pyramids at Nuri. The cemetery was founded by Taharqa, and it was used by nineteen of his successsors and fifty-four queens.

Only five of the rulers after Taharqa are known by any lengthy historical documents; the rest remain shadowy figures known only by the names found on their tombs. The pyramids were erected on a pair of parallel ridges about 1 mi (1.5 km) from the Nile, about 6 mi (10 km) northeast of Gebel Barkal on the opposite bank. Probably because Taharqa was recognized as greatest member of the dynasty, his successors allowed his pyramid to remain more than twice the size of any of their pyramids. It was 171 ft. (52 m) on a side, had a 69 degree angle, and stood originally about 260 ft. (79 m) high. Generally the other kings' pyramids were half that size at the base. Their angles varied, and they stood between 65 and 130 ft (20-39.5 m) high. The queens' pyramids averaged about 30 ft.(9 m) on a side, although near the end of the period the pyramids of the primary queens reached 56 ft (17 m), attesting to the increasing political importance of these ladies. Small chapels were built on the eastern sides of the pyramids (facing away from the river toward sunrise); and within these chapels offerings of food and drink were made to the deceased owners.

The tombs were cut in the bedrock beneath the pyramids, which were constructed of solid masonry. The kings' tombs regularly consisted of three interconnecting chambers; the queens tombs, only two. When well finished, these rooms were completely painted and carved with Egyptian texts from the "Book of the Dead." Each was entered by a long flight of stairs cut in a descending trench in the rock ledge, far out in front of the chapel entrance. After the burial, the stairway was filled in and camouflaged from the ground.

This, however, did not deter tomb robbers. The tombs were all thoroughly plundered in antiquity, but much remained in them that revealed what the burials had been like. All but two of the tombs were excavated in 1917-18 by George A. Reisner and his Harvard University-Museum of Fine Arts, Boston, expedition, and many of the finds are presently on permanent exhibition at the Museum of Fine Arts and in the Sudan National Museum, Khartoum.

Typically, Napatan royalty were mummified according to Egyptian fashion; their bodies were wrapped holding gold crooks and flails; green stone heart scarabs and gold pectorals were placed over their chests. Their fingers and toes were capped with gold, and their faces were covered with gold masks (although the only existing examples were found in queens' tombs, where the masks were only of gilded silver).

The vital organs (heart, lungs, stomach, and intestines) were removed from the body and placed in large canopic jars. The royal mummies were encased within carved wooden anthropoid coffins covered with gold foil and inlaid with colored stones set in designs of falcons or vultures with wings seeming to envelop the body. The coffin eyes were inlaid with gilded bronze, calcite, and obsidian. The coffins were then placed within larger anthropoid coffins, covered with gold leaf. In two cases the kings' outer coffins were placed within huge fully decorated granite sarcophagi. Shawabti figures of stone or faience, numbering between several hundred to over a thousand, would be arranged standing around the walls of the burial chambers.

Evidence suggests that the kings were also buried with chests of valuable jewelry, perfume and unguent vessels, and other personal possessions. A large number of storage jars containing food and drink for the afterlife was also interred.


nubianet
 

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Posted by Ish Gebor (Member # 18264) on :
 
Unesco


Gebel Venal Barkal and the Sites of the Napatan Region


Brief Description

These five archaeological sites, stretching over more than 60 km in the Nile valley, are testimony to the Napatan (900 to 270 BC) and Meroitic (270 BC to 350 AD) cultures, of the second kingdom of Kush. Tombs, with and without pyramids, temples, living complexes and palaces, are to be found on the site. Since Antiquity, the hill of Gebel Barkal has been strongly associated with religious traditions and folklore. The largest temples are still considered by the local people as sacred places.





Justification for Inscription

Criteria i, ii, iii and iv: The pyramids and tombs, being also part of the special desert border landscape, on the banks of the Nile, are unique in their typology and technique. The remains are the testimony to an ancient important culture which existed and flourished in this region only. Criterion (vi): Since antiquity the hill of Gebel Barkal has been strongly associated with religious traditions and local folklore. For this reason, the largest temples (Amon Temple for example) were built at the foot of the hill and are still considered by the local people as sacred places.

Long Description

Gebel Barkal and the other sites bear exceptional testimony to the Napatan, Meroïtic and Kushite civilizations that existed along the Nile between 900 BC and AD 600. The Amun temple at Gabel Barkal is a main centre of what was once an almost universal religion and, together with the other sites, represents the revival of Egyptian religious values.

The sites are on both sides of the Nile, in an arid area, considered as part of Nubia. The pyramids and tombs, being also part of the special desert border landscape, on the banks of the Nile, are unique in their typology and technique. The remains are testimony to an ancient important culture which existed and flourished in this region only.

Gebel Barkal is a natural hill 100 m above the plain surrounding it. Ever since antiquity the hill has played a special role in the religious life and folklore of the people of the region. Although a natural feature, because of its cultural significance it is considered to be cultural heritage. Excavations and surveys of the hill and its surroundings have revealed nine temples, all at the foot of the hill and facing the Nile, palaces, administrative structures, pyramids and other kinds of tomb. The largest of the temples is that dedicated to the god Amon. Many of the temples are decorated and have carved hieroglyphic inscriptions. Unlike the temples, which are built from stone, many of the palaces were made from earthen, sun-dried bricks. The necropolis - the field of pyramids - is part of the royal Napatan-Meroïtic cemetery. Many differences exist between these pyramids and their more famous Egyptian models. The Napatan-Meroïtic pyramids reach the maximum high of 30m and have a different construction and stone-finishing technique. The most important difference is their function. Unlike the Egyptian pyramids, which were built to enclose and hide the burial chamber, the Napatan ones are commemorative monuments to the deceased, buried in a hypogeum underneath. In front of the pyramid a small temple was built, for offerings. The 30 explored tombs are accessible by stairs and most of them are decorated, whether with paintings or engravings. The Gebel Barkal site has vast archaeological areas that have neither been excavated nor studied.

The Napatan cemetery of El-Kurru is situated 20 km from Gebel Barkal. It includes several royal tombs and royal family members' burials. In the cemetery, in use between the 9th and 7th centuries BC, there are different types of tombs, from the most simple, covered with a small tumulus, to the most elaborate with a pyramid on top. Of these 34 tombs were excavated between 1916 and 1918. The cemetery of Nuri contains 82 tombs. Most of the tombs have pyramidal superstructures. The first burial in Nuri is from 664 BC and the last from around 310 BC. The tombs contain one, two or more burial chambers, some decorated, others plain. Other structures at Nuri include funerary chapels, a church and houses.

Sanam is situated in the modern town of Meroë. The site includes a residential area, never excavated, and a vast 'popular' cemetery with more than 1500 burials and a large temple. An enigmatic structure, called 'the Treasury' because of some finds, is the largest structure on the site: its function is unknown. Zuma is a vast unexplored burial field, covered with small tumuli. It represents the period between the end of the Meroïtic culture in the 4th century AD and the arrival of Christianity to Nubia in the 6th century.

Archaeological excavations at Gebel Barkal have not reached yet the earliest strata. In the vicinity of the site, excavations revealed human activity from the 3rd millennium BC. For the Egyptians of the New Empire, Gebel Barkal was a holy place: they made it a religious centre, and probably an administrative one as well. The best represented period in the region is the Napatan-Meroïtic. Napata or Gebel Barkal was the capital of the Kushite kingdom, probably already at the end of the 9th century BC, and kept its religious and administrative role until the 4th century. Kurru and Nuri are the two royal cemeteries and Sanam has a Napatan cemetery and a large unexcavated, town. Remains from the post-Meroïtic period have been found at El Kurru, Zuma and other sites. Christian period remains are found in the whole region.
 

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Posted by Truthcentric (Member # 3735) on :
 
Do we actually know if the Kushites were Nilo-Saharan speakers? Modern Nubian Nilo-Saharan languages apparently arrived in the Nile Valley with the nomadic Noba after Meroe collapsed, which would make them unrelated to the Kushites. I would not be surprised if it turned out that the earlier Kushites were Afroasiatic-speakers like the Egyptians.
 

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Posted by AncientGebts (Member # 17037) on :
 

quote:

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Originally posted by Truthcentric:
Do we actually know if the Kushites were Nilo-Saharan speakers? Modern Nubian Nilo-Saharan languages apparently arrived in the Nile Valley with the nomadic Noba after Meroe collapsed, which would make them unrelated to the Kushites. I would not be surprised if it turned out that the earlier Kushites were Afroasiatic-speakers like the Egyptians.

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quote:

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Originally posted by NonProphet:
Why do the predynastic AE and pre-Kerma Nubian 'A' culture, Kerman Kushites and Yamites, which you people love to claim are closely related brothas, speak a different Nilo-Saharan language without a unique alphabet or written form until the 1st millennium B.C.? The Kushite hieroglyphs today haven't been decoded yet.

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You don’t know what you’re talking about the Kushites invented two forms of writing

A hieroglyphic script found on the Qustul Incense Burner.






The Kushites also had a syllabic script based on Thinite. The earliest Kushite syllabic inscription comes from Gebel Sheikh Suleiman inscription.







Homburger found that the Manding languages are closely related to the Coptic language. Using the Manding language we can read the Gebel Sheikh Suleiman inscription. Reading from right to left we read:

• 1. i gba lu
  2. fe kye nde
  2 1/2. ka i lu
  3. fe fe tu
  4. be yu su (su su) tu
  5. su se lu gbe
  6. po gbe tu

Below is the translation of the Gebel Sheikh Suleiman inscription:
"1. Thou family habitation, hold (it) upright. 2. Fe's estate (is on) the shore (of the watercourse). 2 1/2. Cut thou (sepulchre) habitation for the family (here). 3. Fe preferred to be obedient to the order. 4. Lay low the (celebrity) in the large hemisphere tomb (and) offer up libations that merit upright virtue.6. Pure righteousness (is) King (Fe)."


This King Fe, of Gebel Sheikh Suleiman, may relate to Pharoah Pe-Hor (Throne of Horus) since in African languages /f/ and /p/ are often interchangeable. It is interesting to note that there is an inscription on a storage jar from Cemetery L of Qustul, Nubia that reads Pe-Hor (Williams 1987, p. 164). This Pe-Hor may be the Fe, of the Gebel Sheikh Suleiman inscription.
 

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Posted by Clyde Winters (Member # 10129) on :
 
The Meroitic Empire was made up by a number of different ethnic groups. Due to the multicultural presence of the ancient Kushites they first used Egyptian as a lingua franca to unite the Meroites.

After thousands of Egyptians left Egypt as a result of European rule, to settle in Meroitic Empire. Meroites invented their own script based on Tocharian/Kushana to write their records.

The Meroites employed Meroitic because it was already in use among the Egyptian and Meroite Buddhist: the Gymnosophists mentioned in the Classical literature who lived in this region.

“It would seem that Buddha was an Egyptian priest, chased from Memphis by the persecution of Cambyses. This tradition would justify the portrayal of Buddha with woolly hair. Historical documents do not invalidate this tradition…There is general agreement today on placing in the sixth century not only Buddha but the whole religious and philosophical movement in Asia with Confucius in China, Zoroaster in Iran. This would confirm the hypothesis of a dispersion of Egyptian priests at that time spreading their doctrine in Asia. (p.287)”

Anta Diop in The African Origin of Civilization .

Diop's mention of Memphis is quite interested because it is here that Petrie (1908) found evidence of Buddhist colonist in Egypt. Petrie claimed the iconography dated back to the Persian period of Egyptian rule (c 525-405BC). he wrote:

"on the right side, at the top is the Tibetan Mongolian, below that the Aryan woman of the Punjab, and at the base a seated figure in Indian attitude with the scarf over the left shoulder. These are the first remains of Indians known on the Mediterranean. Hitherto there have been no material evidences for that connection which is stated to have existed, both by embassies from Egypt and Syria to India, and by the great Buddist mission sent by Asoka as far west as Greece and Cyrene. We seem now to have touched the Indian colony in Memphis, and we may hope for more light on that connection which seems to have been so momentous for Western thought" (p.129).

If Petrie's dating is correct this puts Buddhists in Egypt two hundred years before Asoka, sent Buddhist missionaries to Egypt.The Classical writers report on Indian sages in the region. This makes it clear that Buddhist had probably been living in Meroitic Empire and Egypt for 600 years before the Meroites invented Meroitic writing.

This is not surprising because the Classical literature makes it clear that Indian scholars settled in the Meroitic Empire ( Corybeare,1950) .If Indian scholars were living in the Meroitic Sudan, these scholars probably introduced the Tocharian language and Kharosthi script to the Meroites. I used the Kushana hypothesis as the foundation of my decipherment of Meroitic.

Flavius Philostratus, the writer of the Vita Apollonii, Vol. 1,claimed that the Gymnosophists of Meroe originally came from India (Conybeare, 1950).
According to the Life of Apollonius,the Indian Meroites were formerly led by a King Ganges, who had "repulsed the Scythians who invaded this land [India from] across the Caucasus" (Conybeare, 1950 Vol.1:273). Pilostratus also made it clear that the Indians of Meroe came to this country after their king was killed.

The presence of this tradition of an Indian King of the Indian-Meroites conquering the Scythians predicts that the Indian literature should record this historical episode. This prediction is supported by a Jaina text called the Kalakeharya-Kathanaka, which reports that when the Scythians invaded Malwa, the King of Malwa, called Vikramaditya defeated the Scythians (Kulke & Rothermund, 1990 :73). This king Vikramaditya may be the Ganges mentioned in the Life of Apollonius. Confirmation of the Ganges story, confirms the Classical literary evidence that their were Indianized-Meroites that could have introduced the Tokharian trade language to the Meroites.

There were other Indians in North Africa besides Kush/Meroe. For example, at Quseir al-Qadim there was a large Indian speaking community ( Salomon, 1991,1993) that left us many inscriptions written in their native script.. These Indians were in Egypt writing messages in their own language, around the time we see a switch from Egyptian hieroglyphics and Demotic to the Meroitic writing system.


The Classical literature makes it clear that Indians physically settled in the Meroitic Empire. It was these Indians who probably introduced Kharosthi writing and the Tocharian A language. The direct transfer of Tocharian A to the Meroites by Indian scholars would explain why the language of the Meroitic inscriptions is Tocharian A .


References:

Conybeare, F.C. (1950). Philostratus: The Life of Apollonius of Tyana .

H. Kulke, H. & D. Rothermund. (1990). History of India London: Routledge.

Salomon,R.(1991)."Epigraphic remains of Indian traders in Egypt", Journal of the American oriental Society: 731-736.

Salomon,R.(1993). Addenda, Journal of the American Oriental Society :593.


Special Correspondent.(21 November 2007).Tamil Brahmi script in Egypt. TheHindu:pg1.
http://www.hindu.com/2007/11/21/stories/2007112158412400.htm

W. M. Flinders Petrie, The peoples of the Persian Empire, Man (1908) No.71:pp.129-130.
 

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Posted by Clyde Winters (Member # 10129) on :
 
King Tanyidamani [Tanwetamani]
Meroitic Period
110-90 BC




. [/qb][/QUOTE]Reading this same inscription right to left we find the following:

TRANSLITERATION OF THE VOTIVE TABLET OF KING TAÑYIDAMANI

1……..

2. d lm…….

3. tñyi[dmni]……

4. d h ni

5. lw r i n

6. p e ĥ n

7. d qr i

8. to….wi

9. to…..no

10. qo…. l e

11. W-ne lw kl

12. Mo k-i* nea

13. tb d tm k-i*

Translation

1.[ ………]

2. Leave a legacy firmly established……..

3. Tañyidamani………

4. Bequeath a radiant offering.

5. Indeed send out glory and Good.

6. Vouchsafe Blessings and Good.

7.Leave this legacy Monarch (as is the) tradition.

8.To ignite[……] honor

9. To ignite[……] anew.

10. The Renewer[Apedemak]….to grant a blessing.

11. The Commander bears Glory.

12.Initiate (this) great obligation at this moment.

13.Announce out loud/in a lofty voice this lasting legacy to produce (this) duty.

.

Originally posted by Myra Wysinger:



Stela of Queen Amanishaketo




Stela of queen Amanishaketo. Reverse

• Transliteration
  
  1. nišheto qo-ne qo
  
  2. n-ne he ñk e li-ne ml o
  
  3. ps e o-ne a r-i te
  
  4. k-ne a ine rm i l-ne t d b e šo
  
  5. sli n0 tene q en ne-n
  
  6. te ši-ne ht nk tone n h-ne
  
  7. tek ……ok…….nm…..n h n om-ne
  
  8. hl[e]…. O h p ne š m r
  
  9. m ……. Te r h tl k-ne l tene
  
  10. [………….. ……]
  
  11. h ne m e ter h te m n š nel l
  
  12. w-ne q š-ne l h mete o om-ne
  
  13. sl lne tek nei h r tne š
  
  14. k ñh d ne ate h te ši kne
  
  15. r-ñ h ne-ñ kne ane e-m bo
  
  Translation
  
  1. Anishkheto noble and good restored
  
  2.Manifest the external spirit now;
  command the transmittal of the sould to commence.
  
  3. Give guard the accession (of the) apparition—may it go forth.
  
  4. The Object of Supplication and Good [Anishkheto] goes to witnee [a new] existence. Arrange to leave a legacy [and] blessed life.
  
  5. Leave to set in motion now the Rebirth. Act to command Good to manifest.
  
  6. The propitiation to pour out. God ignites and manifest the abstract personality of man.
  
  7. To investigate…….a new…..reverence and Good the offering’s only acquisition.
  
  8. Reverberate…….initiate the offering a good pray[er] [for] the patron’s luck
  
  9. m… …. ..te indeed the blessings to elevate the Object of Supplication’s rebirth.
  
  10. [……….. ….. …. … …]
  
  11. The abstract personality of man to unlock indeed the great holy place (of) good (to) merit existence
  
  12. The Commander acts to uplift Greatness, unlock from a distance (its) acquisition.
  
  13. Set in motion (her) existence to investigate benevolence (and) dignity. Lay Good (on) the patron.
  
  14. It (is) obligatory at this time to leave a legacy at this moment dispensing (your) satisfaction.
  
  15. Certainly her abstract personality of man to manifest the Object of Supplication’s spirit much favor (and) increase.
  
  The inscription on the edge
  
  Transliteration
  
  1. ah
  
  2. e k p
  
  3. k h
  
  4. š ne nek e
  
  5. [………..]
  
  6. [….. …… ]
  
  7. […. …… ..]
  
  8. a šne
  
  9. š
  
  10. [… ….. …..]
  
  11. [….. ….. ….]
  
  12. [… ….. …. ..]
  
  13. ñ l li
  
  14. l d
  
  15. b ene
  
  Translation
  
  “The blessed dead [Anishkheto] prays (for) nourishment (of) the obligatory offerings…..to merit……patron……retire exalted. (Her) lasting legacy is abundant almsgiving.”

.
 

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Posted by Clyde Winters (Member # 10129) on :
 


There is increasing evidence that the Beja may provide a key to fully understanding the Meroitic language. Some years ago I deciphered the Kharamadoye inscription.


http://olmec98.net/KALABSHA.htm


Today Beja repeat this message from their ancestors with pride as an indication to the long history of the Beja people. At Buzzle.com
http://www.buzzle.com/articles/freedom-for-dirar-ahmed-dirar-independence-for-sudans-beja-blemmyes.html

They note:

quote:

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…… Hrmdoye ne qor ene ariteñ lne mdes ne mni-t kene
mk lebne ye re qe-ne q yi-t hl-ne y es bo he-ne q r lebne tro.
S-ne ariteñ net er ek li s-ne d-b li lh ne q r kene qor ene mnpte.

This was heard already before 1670 years at a moment the Blemmyan King Kharamadoye drove his compatriots to a point of national statehood at the northern area of the then ailing Meroitic kingdom in what is today's Sudanese North and Egyptian South. Using Meroitic scripture, the scribes of Kharamadoye immortalized down to our times an inscription on walls of the Mandulis temple at Talmis (modern Kalabsha). The beginning of the inscription reads in a plausible English translation as follows:

Kharamadoye the monarch and chief of the living Ariteñ, the great son and patron of Amani, you (who) revitalizes (man). The lord's voyage of discovery indeed gives the creation of Good. Act (now Amani) he travels to support good. Make a good welfare swell (for) the offering of the Chief, (he) desires indeed the restoration of eminence. The patron of good Ariteñ bows in reverence (before Amani) to evoke exalted nourishment (for) the patrons to leave a grand and exalted legacy to behold good. Oh Amani make indeed (a) revitalization (of) the monarch (and) commander of Great Napata…..”

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quote:

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Originally posted by Clyde Winters:
Philostratus:The Life of Apollonius of Tyana makes it clear that the Gymnosophist lived in Upper Egypt and the Meroitic Empire. The Gymnosophists were Buddhists.

There were Gymnosophist communities in Upper Egypt and the Meroitic Sudan. The Gymnosophists used Tocharian and the Kharosthi script to write their scriptures. This makes it clear that Tocharian and Kharosthi were important means of communication for this Meroite population. Tocharian was therefore probably a major language in the Meroitic Sudan.

The historical evidence makes it clear that there was probably two migrations of Buddhist Gymnosophists to Egypt and the Meroitic Empire.Asoka was a supporter of Buddhism.

Zacharias P. Thundy, in Buddha and Christ make it clear that the edits of Asoka (c.274-236 BC) indicate that this ruler sent missionaries to Egypt to preach the Buddhist Dharma(pp.242-243).
Thundy maintains that archaeological evidence exist for a community of Indian sages living in Memphis as early as 200 BC (p.243).We know that decendents of these missionaries were still in Egypt over two hundred years later because they were visited by Apollonius of Tyana.

Asoka used Kharosthi to write his edits. The Buddhist also used this writing system to record their scriptures. This means that the Gymnosophists would have had a long tradition of employing Kharosthi to communicate their ideas. The Gymnosophists were probably well respected by the Meroites and some Meroites probably had knowledge of Buddhist teachings and literacy.
Some Meroites may have played an important role in Buddhist because Blemmyae, a prominent group in the Meroitic Sudan are mentioned in Pali text Tipitaka (see:JDM Derrett, (2002) A Blemmya in India, Numen 49:460-474). Dr.Derrett wrote that in early Pali text " wehave a Blemmya (an African) in front rank Buddhist texts of very respectable age (p.465).The Buddhist text where Blemmya were mentioned are very old. The Vinaya pitaka, is dated to the 4th century B.C.E.

If Blemmya are mentioned in Buddhists text we can be sure that Meroites were not ignorant of Kharosthi. This would explain why many of the Meroitic symbols agree with Kharosthi. They agree because some Meroites were probably already literate in Kharosthi due to the influence of Buddhism in the Meroitic Empire.

There seems to have been a second migration of Buddhists to the Meroitic Empire many years after Asoka sent missionaries to Egypt. These migrants came to the Meroitic Empire after their king was murdered.

Flavius Philostratus, the writer of the Vita Apollonii, Vol.1 , claimed that the Gymnosophists of Meroe originally came from India (see F.C. Conybeare, Philostratus:The Life of Apollonius of Tyana(p.45),1950). Given the fact that the Kushana had formerly ruled India around the time that the Meroitic writing was introduced to the Kushite civilization, led to the hypothesis that the ancestors of the Gymnosophist may have been Kushana philosophers.

The historical evidence of the Kushana having ruled India made the Classical references to Indians, the Gymnosophists in Meroe, an important source for the construction of alternative theories about the possible location of the cognate language of Meroitic.

.

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quote:

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Originally posted by Clyde Winters:

quote:

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Originally posted by NonProphet:
Why do the predynastic AE and pre-Kerma Nubian 'A' culture, Kerman Kushites and Yamites, which you people love to claim are closely related brothas, speak a different Nilo-Saharan language without a unique alphabet or written form until the 1st millennium B.C.? The Kushite hieroglyphs today haven't been decoded yet.

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You don’t know what you’re talking about the Kushites invented two forms of writing

A hieroglyphic script found on the Qustul Incense Burner.






The Kushites also had a syllabic script based on Thinite. The earliest Kushite syllabic inscription comes from Gebel Sheikh Suleiman inscription.







Homburger found that the Manding languages are closely related to the Coptic language. Using the Manding language we can read the Gebel Sheikh Suleiman inscription. Reading from right to left we read:

• 1. i gba lu
  2. fe kye nde
  2 1/2. ka i lu
  3. fe fe tu
  4. be yu su (su su) tu
  5. su se lu gbe
  6. po gbe tu

Below is the translation of the Gebel Sheikh Suleiman inscription:
"1. Thou family habitation, hold (it) upright. 2. Fe's estate (is on) the shore (of the watercourse). 2 1/2. Cut thou (sepulchre) habitation for the family (here). 3. Fe preferred to be obedient to the order. 4. Lay low the (celebrity) in the large hemisphere tomb (and) offer up libations that merit upright virtue.6. Pure righteousness (is) King (Fe)."


This King Fe, of Gebel Sheikh Suleiman, may relate to Pharoah Pe-Hor (Throne of Horus) since in African languages /f/ and /p/ are often interchangeable. It is interesting to note that there is an inscription on a storage jar from Cemetery L of Qustul, Nubia that reads Pe-Hor (Williams 1987, p. 164). This Pe-Hor may be the Fe, of the Gebel Sheikh Suleiman inscription.

---

quote:

---

Originally posted by NonProphet:

quote:

---

Originally posted by Clyde Winters:

quote:

---

Originally posted by NonProphet:
Why do the predynastic AE and pre-Kerma Nubian 'A' culture, Kerman Kushites and Yamites, which you people love to claim are closely related brothas, speak a different Nilo-Saharan language without a unique alphabet or written form until the 1st millennium B.C.? The Kushite hieroglyphs today haven't been decoded yet.

---

You don’t know what you’re talking about the Kushites invented two forms of writing

A hieroglyphic script found on the Qustul Incense Burner.






The Kushites also had a syllabic script based on Thinite. The earliest Kushite syllabic inscription comes from Gebel Sheikh Suleiman inscription.







Homburger found that the Manding languages are closely related to the Coptic language. Using the Manding language we can read the Gebel Sheikh Suleiman inscription. Reading from right to left we read:

• 1. i gba lu
  2. fe kye nde
  2 1/2. ka i lu
  3. fe fe tu
  4. be yu su (su su) tu
  5. su se lu gbe
  6. po gbe tu

Below is the translation of the Gebel Sheikh Suleiman inscription:
"1. Thou family habitation, hold (it) upright. 2. Fe's estate (is on) the shore (of the watercourse). 2 1/2. Cut thou (sepulchre) habitation for the family (here). 3. Fe preferred to be obedient to the order. 4. Lay low the (celebrity) in the large hemisphere tomb (and) offer up libations that merit upright virtue.6. Pure righteousness (is) King (Fe)."


This King Fe, of Gebel Sheikh Suleiman, may relate to Pharoah Pe-Hor (Throne of Horus) since in African languages /f/ and /p/ are often interchangeable. It is interesting to note that there is an inscription on a storage jar from Cemetery L of Qustul, Nubia that reads Pe-Hor (Williams 1987, p. 164). This Pe-Hor may be the Fe, of the Gebel Sheikh Suleiman inscription.

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You are delusional if you think Qustul contains Hieroglyphs. What peer-reviewed published journal are your opinions written? The PAE or either 'A group' origins of the Qustul and Gebel Sheikh Suleiman artifacts are contentious. See W.Y. Adams et al. Mande & Manding related are N-K and not Afrasan. There is no Rosetta stone equivalent to decipher Meroetic script and Coptic is the ONLY derivative of AE. AE was more closely related to consonant based proto-Semitic and proto-Berber than Cushitic(probably Horn African origins)proto-Beja. Nobiin, Dongolawi and Midob are the three main N-S dialects ancestral to Old Nubian still spoken in Sudan and Egypt.

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The Meroites did not speak Nubian. The Nubians were enemies of the Meroites.


.
 

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Posted by Clyde Winters (Member # 10129) on :
 

quote:

---

Originally posted by NonProphet:
You are delusional if you think Qustul contains Hieroglyphs. What peer-reviewed published journal are your opinions written? The PAE or either 'A group' origins of the Qustul and Gebel Sheikh Suleiman artifacts are contentious. See W.Y. Adams et al. Mande & Manding related are N-K and not Afrasan. There is no Rosetta stone equivalent to decipher Meroetic script and Coptic is the ONLY derivative of AE. AE was more closely related to consonant based proto-Semitic and proto-Berber than Cushitic(probably Horn African origins)proto-Beja. Nobiin, Dongolawi and Midob are the three main N-S dialects ancestral to Old Nubian still spoken in Sudan and Egypt.

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quote:

---

Originally posted by NonProphet:
You are delusional if you think Qustul contains Hieroglyphs. What peer-reviewed published journal are your opinions written? The PAE or either 'A group' origins of the Qustul and Gebel Sheikh Suleiman artifacts are contentious. See W.Y. Adams et al. Mande & Manding related are N-K and not Afrasan. There is no Rosetta stone equivalent to decipher Meroetic script and Coptic is the ONLY derivative of AE. AE was more closely related to consonant based proto-Semitic and proto-Berber than Cushitic(probably Horn African origins)proto-Beja. Nobiin, Dongolawi and Midob are the three main N-S dialects ancestral to Old Nubian still spoken in Sudan and Egypt.

---

You are ignorant and know nothing about ancient African literacy.


Look at the hawk and meander symbols form Gebel Shiekh and Egyptian signs. They are cognate signs.










You are very stupid.

.
 

---

Posted by NonProphet (Member # 17745) on :
 

quote:

---

Originally posted by Clyde Winters:

quote:

---

Originally posted by NonProphet:
You are delusional if you think Qustul contains Hieroglyphs. What peer-reviewed published journal are your opinions written? The PAE or either 'A group' origins of the Qustul and Gebel Sheikh Suleiman artifacts are contentious. See W.Y. Adams et al. Mande & Manding related are N-K and not Afrasan. There is no Rosetta stone equivalent to decipher Meroetic script and Coptic is the ONLY derivative of AE. AE was more closely related to consonant based proto-Semitic and proto-Berber than Cushitic(probably Horn African origins)proto-Beja. Nobiin, Dongolawi and Midob are the three main N-S dialects ancestral to Old Nubian still spoken in Sudan and Egypt.

---

You are ignorant and know nothing about ancient African literacy.


Look at the hawk and meander symbols form Gebel Shiekh and Egyptian signs. They are cognate signs.










You are very stupid.

.

---

quote:

---

Originally posted by NonProphet:

quote:

---

Originally posted by Clyde Winters:

quote:

---

Originally posted by NonProphet:
You are delusional if you think Qustul contains Hieroglyphs. What peer-reviewed published journal are your opinions written? The PAE or either 'A group' origins of the Qustul and Gebel Sheikh Suleiman artifacts are contentious. See W.Y. Adams et al. Mande & Manding related are N-K and not Afrasan. There is no Rosetta stone equivalent to decipher Meroetic script and Coptic is the ONLY derivative of AE. AE was more closely related to consonant based proto-Semitic and proto-Berber than Cushitic(probably Horn African origins)proto-Beja. Nobiin, Dongolawi and Midob are the three main N-S dialects ancestral to Old Nubian still spoken in Sudan and Egypt.

---

You are ignorant and know nothing about ancient African literacy.


Look at the hawk and meander symbols form Gebel Shiekh and Egyptian signs. They are cognate signs.










You are very stupid.

.

---

You avoid my inquiry, post unrelated crap and distract with ad homs. Prove you are the real Winters.

---

quote:

---

Originally posted by Clyde Winters:

quote:

---

Originally posted by NonProphet:

quote:

---

Originally posted by Clyde Winters:

quote:

---

Originally posted by NonProphet:
You are delusional if you think Qustul contains Hieroglyphs. What peer-reviewed published journal are your opinions written? The PAE or either 'A group' origins of the Qustul and Gebel Sheikh Suleiman artifacts are contentious. See W.Y. Adams et al. Mande & Manding related are N-K and not Afrasan. There is no Rosetta stone equivalent to decipher Meroetic script and Coptic is the ONLY derivative of AE. AE was more closely related to consonant based proto-Semitic and proto-Berber than Cushitic(probably Horn African origins)proto-Beja. Nobiin, Dongolawi and Midob are the three main N-S dialects ancestral to Old Nubian still spoken in Sudan and Egypt.

---

You are ignorant and know nothing about ancient African literacy.


Look at the hawk and meander symbols form Gebel Shiekh and Egyptian signs. They are cognate signs.










You are very stupid.

.

---

You avoid my inquiry, post unrelated crap and distract with ad homs. Prove you are the real Winters.

---

And this proves you're a stupid Euronut. You started this when you used the term "delusional". Fool if you make comments that are rude you invite someone to judge your behavior. Your behavior is one of a foolish person who has read some propaganda and believe what you read to be true without inquiring further into the matter.


You made the moronic claim that the Kushites did not have writing. I presented evidence that they did and then you cry the blues. If you can't hang with the big boys you should shut up and keep your ignorant racist comments to yourself.


,

.

---

quote:

---

Originally posted by NonProphet: You delusional Fool. You have not refuted any of my prior points with evidence and insist on strawman tactics. Give us your class schedule and location so we can attend the comedy show. [/QB]

---

You said the Kushites did not have writing, This shows they had writing and the Egyptians obtained their writing from the Kushites.









You are a very stupid Euronut.
 

---

Posted by NonProphet (Member # 17745) on :
 
What is a Euronut Professor Willy Wonka?
 

---

Posted by Clyde Winters (Member # 10129) on :
 

quote:

---

Originally posted by NonProphet: You delusional Fool. You have not refuted any of my prior points with evidence and insist on strawman tactics. Give us your class schedule and location so we can attend the comedy show.

---

You haven't proven anything except you're a moron.You said the Kushites spoke Nubian. The Nubians were enemies to the Meroites.

]


Nothing you have written is factual. truth can never be a strawman, fool.


You are a very stupid Euronut.

.
 

---

Posted by Clyde Winters (Member # 10129) on :
 

quote:

---

Originally posted by NonProphet:
What is a Euronut...?

---

An ignorant imbecilic person, who believes that African people only have a history dating back to the West African Kingdoms of Mali, Ghana and etc.

They are childlike individuals who long to have the legacy of Afro-Americans whoes ancestors founded the first kingdoms in the river valleys of Asia and Africa.

.
 

---

Posted by NonProphet (Member # 17745) on :
 
Professor Winters,

Do you consider this your Linguistics, History, Egyptology, Anthropology and/or Archeology qualifications?

* Ph.D. Loyola University, 2000, Educational Psychology Minors: Research Methods; Special Education; Curriculum and Instruction * M.S. Chicago State University, 1994, Education - Special Education

Winters, Clyde


Lecturer
Division: Education
Program: Education (MA)
Office: G323
Phone: 708.534.5479
Fax: 708.534.8451
Email: c-winters@govst.edu


Education

* Ph.D. Loyola University, 2000, Educational Psychology
Minors: Research Methods; Special Education; Curriculum and Instruction
* M.S. Chicago State University, 1994, Education - Special Education
* M.A. University of Illinois, 1973, Social Science
* B.A. University of Illinois, 1973, Sociology/History

Presentations

* Computer Savvy:Parent Attitudes Towards Technology, Poster Presentation: Illinois Technology Conference for Educators, February 28 (2003), Pheasant Run Resort, St. Charles Illinois.
* Using technology for problem based social studies projects. Presentation: Illinois Technology Conference for Educators, February 28 (2003),Pheasant Run Resort, St. Charles Illinois.
* A Walk Down Memory Lane: Exploring Community History via the Standards. Presentation: Connections Conference, April 16, 2003.Pheasant Run Resort, St. Charles Illinois.
* Informed Insight:Parental Attitudes toward technology. Presentation: AERA 2003 Annual Meeting, April 2003. Chicago, Illinois. Clyde Winters, A Walk Down Memory Lane. Presentation Creative Classrooms 2003. September 2003. Chicago, Illinois.
* Mi Casa,Su Casa:The role of Latino Social Service Centers as an Adjunct to Professional Counseling, September 2003. University of Illinois, Urbana, Illinois.
* Intimate Voices: Teacher Emic and Etic views of ESL. Midwest Philosophy of Education Society Annual Conference. November 2003, Chicago State University: Chicago, Illinois.

Publications

Books

* Career Development Activies for Language Arts and Social Studies (6th Grade Social Studies Lessons). Chicago: Chicago Public Schools, 1998.
* Structured Curriculum Handbook A Resource Guide for Grade Six Social Science First Semester. Chicago: Chicago Public Schools, 1999.
* Expecting More: Program of Study Grades 9& 10 Social Science. Chicago: Chicago Board of Education, 1997.
* Expecting More: Program of Study Grades 6, 7& 8 Social Science. Chicago: Chicago Board of Education, 1998.

Articles

* Brain based learning and special education. In Thomas E. Deering (Ed.), Teacher Education (pp.128-167), Anu Books, Shivaji Road, Meerut India (ISBN: 81-85126-91-7).
* Popular culture, critical pedagogy and the African American Print Media". In James J Van Patten (Ed.) The future of Education Issues & Trends (pp.164-184), Anu Books, Shivaji Road, Meerut India (ISBN: 81-85126-102-7)
* Emotion, neurobiological learning and classroom instruction, Research Journal of Philosophy and Social Science,No.1-2, pp.23-34.

Research

* Brain-based learning
* Educational linguistics
* Student attributions

Service
Consultencies

*
Authored Report External Partnership Between Saint Xavier University and Harper H.S., Saint Xavier University, Chicago. 2001
*
CPS-Chicago State University Annenberg Project, Chicago. 1999, 2000, 2001

Courses Taught

* Educational Research
* Research in Educational Administration
* Student Learning and Assessment
* Teacher as Researcher
* Educational Psychology Applied to Teaching
* Applied Educational Psychology
* Principles of Behavior Change
* Linguistics for Educators
* Assessment of Bilingual Students
* Language development and Language Disorders

Copyright © 2010 Governors State University Privacy Policy
1 University Parkway, University Park, Illinois 60484-0975

708.534.5000

http://www.govst.edu/coe/faculty/detail.aspx?id=20974
 

---

Posted by Clyde Winters (Member # 10129) on :
 
I am very proud of my work and experiences. This what makes you Euronuts so jealous.

• 
  Editorial Duties
  Editor, Yombo Newsletter, Urbana, Illinois. 1971-1973
  Editor, African Library Briefs, for Young Readers, Ames, Iowa,1974-1975.
  Editor, Umoja Watu, Ames, Iowa, 1974-1975.
  Contributing Editor, Afrikan Mwalimu, 1975-1980.
  Associate Editor, Journal of African Civilization, 1979-1984
  Contributing Editor,Afrique Histoire, 1982-1987.
  
  Professional Societies
  American Anthropological Association 1996-Present
  Central States Anthropological Association 1995-Present
  Council for Learning Disabilities 1993-Present
  American Educational Research Association 1995- Present
  Black World Foundation 1970-1975
  Tanzania Historical Association 1972-1976
  African Heritage Studies Association 1974-1976
  Educators to Africa Association 1970-1976
  Asian Studies Association 1972-1993
  Association for Supervision 1987-Present
  National Council for Social Studies 1988-1992
  Illinois Adult and Continuing Educators Association, 1990-1995
  
  
  Professional Duties
  IACEA Section Head: Correctional Education
  Biographical Note: International Who's Who in Asian Studies, Hong
  Kong, 1979.
  Member Proposal Committee for Rajavajan Award, of the Tamil University for Creative Writing in Tamil, 1983--
  Reader and Evaluator of Ph.D., thesis in Social Sciences for
  the University of Kerala, Trivandrum, India, 1987--
  
  Honors
  Graduate Fellowship Loyola University 1996-2000.
  
  2005 Faculty Excellence Award. Governors State University.
  
  
  PUBLICATIONS
  Books
  Clyde Winters, Brain Based Learning and Special Education,
  Shivaji Road, Meerut (India): Anu Books,2004.
  _____________, Afrocentrism: Myth or Science. http://www,lulu.com, 2005.
  _____________, Atlantis in Mexico. http://www,lulu.com, 2005.
  _____________, Teaching Ancient Afrocentric History.
  http://www,lulu.com, 2005.
  _____________, Career Development Activies for Language Arts and
  Social Studies (6th Grade Social Studies Lessons). Chicago:Chicago Public Schools, 1998.
  _____________, Structured Curriculum Handbook A Resource Guide
  for Grade Six Social Science First Semester. Chicago:
  Chicago Public Schools, 1999.
  ______________, (Program of Study Committee).Expecting More:
  Program of Study Grades 9& 10 Social Science. Chicago:
  Chicago Board of Education, 1997.
  ______________, (Program of Study Committee).Expecting More:
  Program of Study Grades 6, 7& 8 Social Science. Chicago:
  Chicago Board of Education, 1998.
  
  
  Articles
  Clyde A. Winters,"Contemporary Trends in Traditional Chinese Islamic Education". INTERNATIONAL REVIEW OF EDUCATION, 30(4):475 479.
  ___________________. 1987. "Koranic Education and Militant Islam in Nigeria". INTERNATIONAL REVIEW OF EDUCATION, 33(2):171 185.
  ___________________. 1987b. "Traditional and contemporary Trends in Chinese Muslim Education",MUSLIM EDUCATION QUARTERLY ,4(4):52 65.
  ___________________. 1988. "Contemporary Trends in Chinese Muslim Education". MUSLIM EDUCATION QUARTERLY,4(4):52 65.
  
  ___________________. 1988b. "ISLAMIZATION AND EDUCATION IN MUSLIM CHINA".THE MUSLIM WORLD LEAGUE JOURNAL, 15:18 23.
  
  ___________________. 1988c. "Psychology Test and Black Police Recruits",LABOR LAW JOURNAL, 39(9):634 636.
  
  ___________________. 1988d. "Police Quotas", CHICAGO TRIBUNE,9 December,Sec.1, p.26.
  
  ___________________. 1989. "Psychology Test, Suits and Minority Applicants", THE POLICE JOURNAL,LXll (l):22 30.
  
  
  __________________. 1989b. "Chicago Female Police", THE POLICE JOURNAL,LXll (2):136 142.
  
  __________________. 1990. "Problems of Variance in the Utility of the MMPI in the Selection of Metropolitan Police",THE POLICE JOURNAL,LXlll (2):121 128.
  
  ___________________. 1991. "Informal Assessment of Special Needs Adults and K W L Plus in Correctional Education". ADULT EDUCATION Connection 4(3):5.
  ___________________. 1991b. "Hispanics and Policing in Chicago and Cook County, Illinois". THE POLICE JOURNAL, LXlV (l):71 75.
  
  Mathews,M &________. 1992. Bibliotherapy and the Life centered
  curriculum for Offender populations in prison, Yearbook of
  Correctional Education, pp. 61-68.
  
  ___________________. 1993. "A Theoretical Model for Correctional Education in the U.S.". THE POLICE JOURNAL,LXVI (2):211-219.
  
  -----------------, et al. 1993. "The Role of a Computer-Managed
  Instructional System's Prescriptive Curriculum in the Basic
  Skills Areas of Math and Reading Scores for Correctional
  Pre-Trial Detainees". THE JOURNAL OF CORRECTIONAL EDUCATION, 44(1):10-19.
  
  ----------------.1993. "The Therapeutic use of the Essay in
  Corrections", JOURNAL OF CORRECTIONAL EDUCATION,44(2):58-61.
  
  ----------,et al..1993. "An Education Policy for Large Jail
  Programs:A Case Study". THE JOURNAL OF CORRECTIONAL EDUCATION, 44, (3): 124-133.
  
  -------------------.1993. "Making Math Easy for the Unique Learner".ADULT & CONTINUING EDUCATION TODAY,XXIII (10):5.
  
  ------------------.1994. "Non-Standard English and Reading".
  ERIC Clearinghouse on Reading, English and Communication.
  ED 358 438. 13 pp.
  
  __________________.1994. "The Application of Neurobiological
  Research in Special Education Instruction". Special Issue: Knowledge Production and Educational Change for Democratic Renewal, PART II: Implications for Educational Policy: Transforming Educational Practice. Thresholds in Education,
  20 (2 & 3), 36-42.
  
  _________________.1995a. "Inmate Opinions Towards Education and Participation in Prison Education Programmes". The Police Journal, LXVII, 39-50.
  
  _________________.1995b. IACEA Survey of correctional educators.
  Keeping Pace, (Newsletter Illinois Adult and Continuing
  Educators Association,Inc.) 13 (1), Spring, p.15.
  
  ________________.1995c. Neurobiological Learning and Adult Literacy, ERIC Clearinghouse on Reading & Communication Skills. ED 385 740.
  
  ________________.1995d. Gang's, Drugs and Violence. Teacher's
  Guide. Chicago: Gangs, Drugs and Violence Prevention
  Consultants.
  ________________.1996a. "Adult Math Learning Difficulty Among Offender Students". The Criminologist 20, (2), 75-80.
  
  _________________.1996c. "The Effects of Never-married Parenthood on Offender Non-marital Fatherhood". Police Journal LXIX (3), 262-265.
  
  ________________.1996d. "Adult Learning and Multisensory
  Teaching. ERIC Clearinghouse . ED 393 966. 16p.
  
  ________________.1996e. Concentrations of Poverty and Urban
  Gangs. The Criminologist, 20 (4), 217-228.
  
  ________________.1996f. Foundations of the Afrocentric Ancient
  History Curriculum, The Negro Educational Review,
  XLVII (3-4), 214-217.
  
  ________________.1997. Learning Disabilities, Crime, Delinquency,
  and Special Education Placement. Adolescence , 32 (126), 451-62.
  _______________. 1998. Urban American youth and correctional education.The Criminologist, 22(1), 15-20.
  
  
  _____________. 1998a.Ebonics and special education placement. The
  Negro Educational Review, 19 (1-2), 83-86.
  
  ____________. 1998b.Communication theory and its implication for teaching and offender rehabilitation. The Criminologist,
  22 (3),131-136.
  ___________.1998.Dewey, correctional education and offender habilitation.Police Journal, 59(6), 341-348.
  
  ___________.2000."Making math easy for the learning disabled
  adolescents: Neurobiology and the use of math
  manipulatives. Review Journal of Philosophy and Social Science, 25 (1&2), 58-68.
  
  ___________.2000. Neurological Basis Cognition, Emotion and
  Classroom Instruction. Research Journal of Philosophy and
  Social Sciences, 25 (1&2), 39-44.
  
  ___________.2002. Brain based learning and special education. In Thomas E. Deering (Ed.), Teacher Education (pp.128-167), Anu Books, Shivaji Road, Meerut India (ISBN: 81-85126-91-7).
  
  
  ____________.2003. Popular culture, critical pedagogy and the African American Print Media". In James J Van Patten (Ed.) The future of Education Issues & Trends (pp.164-184), Anu Books, Shivaji Road, Meerut India (ISBN: 81-85126-102-7)
  
  ____________.(2003). Emotion, neurobiological learning and classroom instruction, Research Journal of Philosophy and Social Science,No.1-2, pp.23-34.
  
  ____________.(2005). Teaching matters: Phonological Brain based teaching methods and reading improvement. Research Journal Philosophy & Social Science, 31 (1-2), 33-46.
  
  ____________.(2005). Informed Insight: Parental Attitudes Toward Technology. Tech Learning, February. Retrieved 2/1/05 at:
  http://www.techlearning.com/showArticle.jhtml?articleID=57702734
  
  ____________.(2005). Dewey and the organization of learning on the World Wide Web. In Midwest Philosophy of Education Society: Proceedings of Midwest Philosophy of Education Society Annual Conferences 2001-2003, (ED.) O. Jagusah, D. Smith, A. Makedon (pp. 565-575). Author House, Bloomington, IN. 47403.
  
  ____________.(2005). Predator or Victim:The role of correctional education, offender habitation and democracy. In Midwest Philosophy of Education Society: Proceedings of Midwest Philosophy of Education Society Annual Conferences 2001-2003, (ED.) O. Jagusah, D. Smith, A. Makedon (pp. 576-593). Author House, Bloomington, IN. 47403.
  
  _____________.(2005). Infusing an international curriculum in the Division of Education.Paul Keys (Ed.), Globalization and Education:The University in the Interdependent World of the Twenty-First Century (pp.13-18). Occasional Papers. International Colloquium Governors State University May 2004. University PK., Illinois: Governors State University.
  
  ______________.(2005). Closing the Gap. Letter to Editor, GDW-G EDTECH, Winter 2004. Retrieved 3/3/05. Http://edtech.texterity.com/article/200411/6/
  
  _____________.(2006).The Dilemma of School Anti-Harassment Policies and the First Amendment. Journal on Educational Controversy. Retrieved 2/23/2006.
  http://www.wce.wwu.edu?Resources?CEP/eJournal/V001n001/a003.shtml
  
  _____________.(2006). E-Pedagogy and the Student Social Science Research Community. Review Journal of Philosophy and Social Science, 31, 1&2, 75-104.
  
  ______________Brain based learning and special education. In Thomas E. Deering (Ed.), Teacher Education (pp.128-167), Anu Books, Shivaji Road, Meerut India (ISBN: 81-85126-91-7)
  _______________Emotional Intelligence and Teaching. Proceedings of the 2004-2005 Midwest Philosophy of Education Society (pp.341-356) ,2007.
  
  ___________(2007).Ignite Student Learning:Insights from a Neurologist and Classroom Teacher, in the TCRecord , 16 February 2007.
  
  ____________(2007).Planning for Disaster Education Policy in the Wake of Hurricane Katrina, Multicultural Education,15(2) (2007): 39-42
  
  Linguistics
  
  
  Winters,Clyde Ahmad, "The influence of the Mande scripts on ancient American Writing systems", Bulletin l'de IFAN, T39, serie b, no2, (1977), pages 941-967.
  
  Winters,Clyde Ahmad, "Islam in Early North and South America", Al-Ittihad, (November 1977a) .
  
  Winters,Clyde Ahmad, "Trade between East Africa and China", Afrikan Mwalimu, (January 1979) pages 25-31.
  
  Winters,Clyde Ahmad,"Manding Scripts in the New World", Journal of African Civilization 1, no1 (1979a), pages 61-97.
  
  Winters, Clyde Ahmad,"The genetic unity of Dravidian and African languages and culture",Proceedings of the First International Symposium on Asian Studies (PIISAS) 1979, Hong Kong:Asian Research Service,1980a.
  
  Winters, Clyde Ahmad, "A Note on the Unity of Black Civilizations in Africa, IndoChina, and China",PISAS 1979, Hong Kong :Asian Research Service,1980b.
  
  Winters,Clyde Ahmad, "The Unity of African and Indian Agriculture", Journal of African Civilization 3, no1 (1981a),page 103.
  
  Winters,Clyde Ahmad, "Are Dravidians of African Origin", P.Second ISAS,1980,( Hong Kong:Asian Research Service, 1981b) pages 789- 807.
  
  Winters,Clyde Ahmad, "Further Thoughts on Japanese Dravidian Connection",Dravidian Language Association News 5, no9 (1981c) pages 1-4.
  
  Winters,Clyde Ahmad, "Mexico's Black Heritage", The Black Collegian,(December 1981/January 1982) pages 76-84.
  
  Winters,Clyde Ahmad, "The Harappan script Deciphered:Proto- Dravidian Writing of the Indus Valley", P Third ISAS, 1981,(Hong Kong:Asian Research Service, 1982b) pages 925- 936.
  
  Winters,Clyde Ahmad,"The Ancient Manding Script",In Blacks in Science:Ancient and Modern, (ed) by Ivan van Sertima, (New Brunswick:Transaction Books ,1983a) pages 208-214.
  
  Winters, Clyde Ahmad, "Les fondateurs de la Grece venaient d'Afrique en passant par la Crete", Afrique Histoire, no8 (1983b), pages 13-18.
  
  Winters,Clyde Ahmad, "Blacks in Ancient China,Part 1:The Founders of Xia and Shang", Journal of Black Studies 1,no2 (1983c).
  
  Winters,Clyde Ahmad, "Possible Relationship between the Manding and Japanese", Papers in Japanese Linguistics 9, (1983d) pages 151-158.
  
  Winters,Clyde Ahmad Winters, "Magyar and Proto-Saharan Relationship",Fighter (Hungarian language Newspaper) Cleveland ,Ohio (January 1984).
  
  Winters,Clyde Ahmad, "The Indus Valley Writing is Proto- Dravidian",Journal of Tamil Studies , no 25 (June 1984a), pp.50-64.
  
  Winters,Clyde Ahmad, "A Note on Tokharian and Meroitic", Meroitic Newsletter\Bulletin d"Information Meroitiques, No23 (Juin 1984b) , pages 18-21.
  
  Winters,Clyde Ahmad, "Further Notes on Japanese and Tamil" ,International Journal of Dravidian Linguistics 13, no2 (June 1984c) pages 347-353.
  
  Winters, Clyde Ahmad, "The Inspiration of the Harappan Talismanic Seals", Tamil Civilization 2, no1 (March 1984d), pages 1-8.
  
  Winters, Clyde Ahmad, "The Harappan Writing of the Copper Tablets", Journal of Indian History LXll, nos.1-3 (1984), pages 1-5.
  
  Winters, Clyde Ahmad, "The Proto-Culture of the Dravidians ,Manding and Sumerians", Tamil Civilization 3, no1 (March 1985a) ,pages 1-9.
  
  Winters, Clyde Ahmad, "The Indus Valley Writing and related Scripts of the 3rd Millennium BC", India Past and Present 2, no1 ( 1985b), pages 13-19.
  
  Winters,Clyde Ahmad, "The Far Eastern Origin of the Tamils", Journal of Tamil Studies , no27 (June 1985c), pages 65-92.
  
  Winters,Clyde Ahmad, "The genetic Unity between the Dravidian ,Elamite, Manding and Sumerian Languages", P Sixth ISAS ,1984, (Hong Kong:Asian Research Service,1985d) pages 1413-1425.
  
  Winters, Clyde Ahmad, "The Migration Routes of the Proto-Mande", The Mankind Quarterly 27, no1 (1986a), pages 77-96.
  
  Winters,Clyde Ahmad, "Blacks in Ancient America", Colorlines 3, no.2 (1986b), pages 26-27.
  
  Winters,Clyde Ahmad, "Dravidian Settlements in ancient Polynesia", India Past and Present 3, no2 (1986c)pages 225- 241.
  
  Winters,Clyde Ahmad Winters ,"The Dravidian Origin of the Mountain and Water Toponyms in central Asia", Journal of Central Asia 9, no2 (1986d), pages 144-148.
  
  Winters,Clyde Ahmad, "Dravidian and Magyar/Hungarian", International Journal of Dravidian Linguistics 15, no2 ,(1986e).
  
  Winters, Clyde Ahmad, "The Rise of Islam in the Western Sahara" ,Topaz 2, no1 (1986f), pages 5-15.
  
  Winters,Clyde Ahmad, "The Dravidian and Manding Substratum in Tokharian",Central Asiatic Journal 32, nos1-2,(1988)pages 131-141.
  
  Winters,Clyde Ahmad,"Tamil,Sumerian and Manding and the Genetic Model",International Journal of Dravidian Linguistics,18,(1989) nol.
  
  Winters,Clyde Ahmad,"Cheikh Anta Diop et le dechiffrement de l'ecriture meroitique",Cabet:Revue Martinique de Sciences Humaines et de Litterature 8, (1989b) pages 149-152.
  
  Winters,Clyde Ahmad, "Review of Dr. Asko Parpolas' "The Coming of the Aryans". International Journal of Dravidian Linguistics 18, no2 (1989) , pages 98-127.
  
  Winters, Clyde Ahmad, "The Dravido Harappan Colonization of Central Asia", Central Asiatic Journal 34, no1-2 (1990), pages 120-144.
  
  
  
  -----------.1991. "Linguistic Evidence for Dravidian influence on Trade and Animal Domestication in Central and East Asia",International Journal of Dravidian Linguistics, 20 (2): 91-102.
  
  _______________.(1999a). ProtoDravidian terms for cattle. International Journal of Dravidian Linguistics, 28, 91-98.
  
  _______________.(1999b). Proto-Dravidian terms for sheep and goats.PILC Journal of Dravidian Studies, 9 (2), 183-87.
  
  _______________.(2000). Proto-Dravidian agricultural terms. International Journal of Dravidian Linguistics, 30 (1), 23-28.
  
  _________.(1994b). The Dravidian and African laguages, International Journal of Dravidian Linguistics, 23 (1), 34-52.
  
  _________.(1994c). Ancient Dravidian: And introductory grammar of Harappan with Vocabularies , Journal Tamil Studies, No.41, 1-21.
  
  _________.(1995a). Ancient Dravidian:The Harappan signs, Journal Tamil Studies, No.42, 1-23.
  
  __________.(1995b). Ancient Dravidian: Harappan Grammar/Dictionary, Journal Tamil Studies, No.43-44, 59-130.
  
  _________.(1996). Linguistic Continuity and African and Dravidian languages, International Journal of Dravidian Linguistics, 23 (2), 34-52.
  
  ________________.1996a. Foundations of the Afrocentric Ancient History Curriculum, The Negro Educational Review, XLVII (3-4), 214-217.
  
  _________.(1998a). Meroitic Funerary text: Temple architecture and mortuary practices, InScription: Journal of Ancient Egypt,1 (1), 29-33.
  
  _________.(1998a). Meroitic Funerary text: Stelae and funerary tables, InScription: Journal of Ancient Egypt,1 (2), 41-55.
  
  Winters, Clyde Ahmad. (1998c). The inscriptions of Tanyidamani. forthcoming Nubica IV und Nubica V.
  
  Winters, Clyde Ahmad. (1998d). The meroitic chamber inscription. forthcoming Nubica IV und Nibica V.
  
  Winters, Clyde Ahmad. (n.d.). Meroitic inscriptions from Karanog. forthcoming Journal of the Society for the Study of Egyptian Antiquities.
  
  _______________.(1999a). ProtoDravidian terms for cattle. International Journal of Dravidian Linguistics, 28, 91-98
  
  .
  _______________.(1999b). Proto-Dravidian terms for sheep and goats. PILC Journal of Dravidian Studies, 9 (2), 183-87.
  
  _______________.(2000). Proto-Dravidian agricultural terms. International Journal of Dravidian Linguistics, 30 (1), 23-28.
  
  
  ___________2007. Did the Dravidian Speakers Originate in Africa? BioEssays, 27(5): 497-498.
  
  ___________2007b. High Levels of Genetic Divergence across Indian Populations. PloS Genetics. Retrieved 4/8/2008 http://www.plosgenetics.
  
  ____________2008. Can parallel mutation and neutral genome selection explain Eastern African M1 consensus HVS-1 motifs in Indian M Haplogroups. Int J Hum Genet, 13(3): 93-96.
  http://www.ijhg.com/article.asp?issn=0971-6866;year=2007;volume=13;issue=3;spage=93;epage=96;aulast=Winters
  
  ______________2008b. African millets taken to India by Dravidians. Ann of Bot, http://aob.oxfordjournals.org/cgi/eletters/100/5/903#49
  
  _______________2008. ARE DRAVIDIANS OF AFRICAN ORIGIN
  http://www.krepublishers.com/02-Journals/IJHG/IJHG-08-0-000-000-2008-Web/IJHG-08-4-317-368-2008-Abst-PDF/IJHG-08-4-325-08-362-Winder-C/IJHG-08-4-325-08-362-Winder-C-Tt.pdf
  ________________Aurignacian Culture:Evidence of Western Exit for Anatomically Modern Humans, South Asian Antropologist, (2008) 8(1) pp.79-81.
  _____________2009. Literacy Existed in the Indus Valley .Science Magazine. E-Letter. (2June 2009) http://www.sciencemag.org/cgi/eletters/324/5931/1165
  
  Archaeogenetics
  
  ___________2007. Did the Dravidian Speakers Originate in Africa? BioEssays, 27(5): 497-498.
  
  ___________2007b. High Levels of Genetic Divergence across Indian Populations. PloS Genetics. Retrieved 4/8/2008 http://www.plosgenetics.
  
  ____________2008a. Can parallel mutation and neutral genome selection explain Eastern African M1 consensus HVS-1 motifs in Indian M Haplogroups. Int J Hum Genet, 13(3): 93-96.
  http://www.ijhg.com/article.asp?issn=0971-6866;year=2007;volume=13;issue=3;spage=93;epage=96;aulast=Winters
  
  
  _______________2008b. ARE DRAVIDIANS OF AFRICAN ORIGIN
  http://www.krepublishers.com/02-Journals/IJHG/IJHG-08-0-000-000-2008-Web/IJHG-08-4-317-368-2008-Abst-PDF/IJHG-08-4-325-08-362-Winder-C/IJHG-08-4-325-08-362-Winder-C-Tt.pdf
  ___________.2010. Y-Chromosome evidence of an African origin of Dravidian agriculture. International Journal of Genetics and Molecular Biology, 2(3): 030 – 033. http://www.academicjournals.org/IJGMB/abstracts/abstracts/abstracts2010/Mar/Winters.htm
  
  _____________2010b. 9bp and the Relationship Between African and Dravidian Speakers. Current Research Journal of Biological Sciences 2(4): 229-231. http://maxwellsci.com/print/crjbs/v2-229-231.pdf
  
  
  ______________2010c. The Fulani are not from the Middle East. PNAS .
  http://govst.academia.edu/documents/0174/1497/Fulani.pdf
  
  ___________.2010d. The Kushite Spread of Haplogroup R1*-M173 from Africa to Eurasia. Current Research Journal of Biological Sciences 2(4): 294-299. http://maxwellsci.com/print/crjbs/v2-294-299.pdf
  
  
  ____________.2010e. Sickle Cell Anemia In India And Africa. The Internet Journal of Hematology. 7( 1 ). http://www.ispub.com/journal/the_internet_journal_of_hematology/volume_7_number_1_40/article/sickle-cell-anemia-in-india-and-africa.html
  
  
  
  Research Interest
  Emotion and Learning
  • Emotion, neurobiological learning and classroom instruction, Research Journal of Philosophy and Social Science,No.1-2, pp.23-34.
  
  Brain Based Learning
  • Brain based learning and special education. In Thomas E. Deering (Ed.), Teacher Education (pp.128-167), Anu Books, Shivaji Road, Meerut India (ISBN: 81-85126-91-7).
  • Popular culture, critical pedagogy and the African American Print Media". In James J Van Patten (Ed.) The future of Education Issues & Trends (pp.164-184), Anu Books, Shivaji Road, Meerut India (ISBN: 81-85126-102-7)
  • Student attributions
  • Bilingual Education
  • Mi Casa,Su Casa:The role of Latino Social Service Centers as an Adjunct to Professional Counseling, September 2003. University of Illinois, Urbana, Illinois.
  • Intimate Voices: Teacher Emic and Etic views of ESL. Midwest Philosophy of Education Society Annual Conference. November 2003, Chicago State University: Chicago, Illinois.
  
  CONFERENCE PRESENTATIONS
  
  "Learning Disabilities and Correctional Education",13th Annual
  Illinois Adult and Continuing Education Association (IACEA), March 27,1992. Oak Brook, Illinois.
  
  "Making Math Easy for the Learning Disabled",Partnerships for Literacy X Conference, February 3,1993. Chicago, Illinois.
  
  "One + One= Success: Hands On Math for Adult Learners", 14th Annual IACEA Conference, March 23, 1993. Springfield, Ill.
  
  "Creating High Interest Reading Materials for the Older ABE
  Student",2nd Annual Adult Learning Skills Program Conference, April 17, 1993. Chicago.
  
  "Communication Theory and Its Implications for Teaching and
  Offender Rehabilitation", International Correctional
  Education Association 48th Annual Conference, July 13,1993
  . Chicago.
  
  "The Applications of Neurobiological Research to Special
  Education Instruction", 3rd Annual Research Symposium,
  Thresholds in Education Foundation, October 8,1993.
  Northern Illinois University, Dekalb, Illinois.
  
  "Enriching the Multicultural World and U.S. History Curriculum"
  , Multicultural Forum, The Chicago Teachers Union, February
  22, 1995. Chicago, Illinois.
  
  "The Potential of the Neurobiological Knowledge Base on the Education of Individuals with Learning Disabilities, 17th
  International Conference on Learning Disabilities, October
  27, 1995. Chicago.
  
  "Resources on Islam in Central Asia", Resources for Central Asian Studies workshop on Contemporary Methodologies, May 19,1996. Ohio State University: Middle East Studies Center. Columbus Ohio.
  
  "Egyptian Tour", Creative Classrooms. September 27, 1997. Chicago Foundation for Education. Chicago Illinois.
  
  
  "Biblioconscientization and Multicultural Literacy", 19th International Conference on Learning Disabilities, October
  25, 1997. Arlington, Virginia.
  
  "A Multicultural/ Global View of Good Teaching", Education and Social Transition in a Global Society, November 1, 1997. Midwest Comparative and International Education Society Conference. University of Illinois. Urbana, Illinois.
  
  "Vygotsky, Biblioconscientioustization and the role of training Pre-Service teachers in the Social Transition of Contemporary Students in a Global Society", November 2,1997.Midwest Comparative and International Education Society Conference . University of Illinois. Urbana.
  
  "Cognition, Dewey and the organization of teacher education
  in Small Schools", Midwest Philosophy of Education
  Society, 7 November 1998, Loyola University, Chicago.
  
  "Dewey Correctional education, and Offender habilitation",
  Midwest Philosophy of Education Society, 6 November
  1998, Loyola University, Chicago.
  
  "Brain-based methods for teaching math", CPS 5th Annual
  Miniconference Under the Umbrella, 22 January 1999,
  Malcolm X College, Chicago.
  
  "Young People Accessing Future Careers", Connections’99, 20
  April 1999, Pheasant Run Resort, St. Charles,
  Illinois.
  
  "The potential impact of the neurobiological knowledge base
  in the Education of the Learning Disabled",
  Roundtable: Brain and Education, American Educational
  Research Association, 23 April 1999, Montreal, Canada.
  
  "Wings to the World of Social Studies", Area VII Hub
  Technology Leadership & Mentors Conference,24
  September, Chicago,Illinois.
  
  "Corey H Inclusion and School Change", 21st International
  Conference on Learning Disabilities, 16 October 1999,
  Minneapolis, Minnesota.
  
  "Wings to the Afrocentric Internet World", Chicago Public
  Schools Rising to the Challenge Annual Professional
  Development Conference, Navy Pier, 29 October 1999,
  Chicago, Illinois.
  
  "Rocket to Success", ICE Educational Technology Conference
  '99, 12 November 1999, Naperville, Illinois.
  "Music Across the Ages", Creative Classroom 2000 Workshop: September 9, 2000.
  
  "Internet to Teach Community History", Illinois Education and Technology Conference: October 16, 2000. Springfield , Illinois.
  
  "The Sky's No Limit:Students making their Own Business", Illinois Education and Technology Conference: October 16, 2000.
  Springfield , Illinois.
  
  "Motivations behind Inmate Participation in Correctional Education Programs", Mid-Western Educational Research
  Association Conference: October 26, 2000, Chicago, Illinois.
  
  
  Clyde Winters,Computer Savvy:Parent Attitudes Towards Technology, Poster Presentation: Illinois Technology Conference for Educators, February 28 (2003), Pheasant Run Resort, St. Charles Illinois.
  
  Clyde Winters, Using technology for problem based social studies projects. Presentation: Illinois Technology Conference for Educators, February 28 (2003),Pheasant Run Resort, St. Charles Illinois.
  
  Clyde Winters, A Walk Down Memory Lane: Exploring Community History via the Standards. Presentation: Connections Conference, April 16, 2003.Pheasant Run Resort, St. Charles Illinois.
  
  Clyde Winters,Informed Insight:Parental Attitudes toward technology. Presentation: AERA 2003 Annual Meeting, April 2003. Chicago, Illinois.
  Clyde Winters, A Walk Down Memory Lane. Presentation Creative Classrooms 2003. September 2003. Chicago, Illinois.
  
  Clyde Winters, Mi Casa,Su Casa:The role of Latino Social Service Centers as an Adjunct to Professional Counseling, September 2003. University of Illinois, Urbana, Illinois.
  
  Clyde Winters , Intimate Voices: Teacher Emic and Etic views of ESL. Midwest Philosophy of Education Society Annual Conference. November 2003, Chicago State University: Chicago, Illinois.
  
  Clyde Winters, Using Computers to prepare exceptional children
  For the World of Work, February 2004. Illinois Technology Conference for Educators, Pheasant Run, St.Charles, Illinois.
  
  Clyde Winters, Student Attitudes on Hands –on Science. February 2004. Illinois Technology Conference for Educators, Pheasant Run, St.Charles, Illinois.
  
  Clyde Winters, Teaching for Substance: Brain based Teaching and Special Students, 2004 Connections Conference, April 2004, February 2004, Pheasant Run, St.Charles, Illinois.
  
  Clyde Winters, Brain based teaching: Back to the Basics. 2005 Illinois Technology Conference for Educators. Pheasant Run, St.Charles, Illinois.
  
  Clyde Winters, A sociocultural view of technology and learning:Coming to grips with the digital divide.Technology & Knowledge in an Open Society, February 2005, Berkeley, California.
  
  Clyde Winters, Teacher self-efficacy and emotional intelligence, 2005 Midwest Philosophy of Education Society, November 2005, National Louis University, Chicago, Illinois.
  
  Clyde Winters, From Chaos to Order: Coping with educational challenges after natural disasters or a terrorist attack. Illinois Association of Teacher Educators 35th Annual Fall Conference, November 2005, Eastern Illinois University, Charleston, Illinois.
  
  Clyde Winters,Race and Identity:Ancient relations between Africans and Mexicans.Vernacular Colloquium 2005. October 2005, The Universidad de las Americas Puebla, Puebla, Mexico.
  
  Clyde Winters, Using Computers in the implementation of Differentiated Instruction in the Intermediate Classroom 2007 Illinois Technology Conference for Educators. Pheasant Run, St.Charles, Illinois.
  
  Clyde Winters, The Intellectual Task Ahead: Classical African Studies, Keynote Presentation.19th Annual Cheikh Diop International Conference. October 2007. Philadelphia, Pennsylvania.
  Clyde Winters, Planning for Disaster: Education Policy in the Wake. American Educational Research Association Annual Meeting 2007, Chicago, Illinois
  
  Clyde Winters, Emotional Intelligence, Teacher Self-Efficacy and Teaching. American Educational Research Association Annual Meeting, March 2008, New York, New York.
  Clyde Winters, Emotional Intelligence, Teacher Self-efficacy and Empathy. Focus on Illinois Education Research Symposium. June 2009. Champaign, Illinois.

quote:

---

Originally posted by NonProphet:
Professor Winters,

Do you consider this your Linguistics, History, Egyptology, Anthropology and/or Archeology qualifications?

* Ph.D. Loyola University, 2000, Educational Psychology Minors: Research Methods; Special Education; Curriculum and Instruction * M.S. Chicago State University, 1994, Education - Special Education

Winters, Clyde


Lecturer
Division: Education
Program: Education (MA)
Office: G323
Phone: 708.534.5479
Fax: 708.534.8451
Email: c-winters@govst.edu


Education

* Ph.D. Loyola University, 2000, Educational Psychology
Minors: Research Methods; Special Education; Curriculum and Instruction
* M.S. Chicago State University, 1994, Education - Special Education
* M.A. University of Illinois, 1973, Social Science
* B.A. University of Illinois, 1973, Sociology/History

Presentations

* Computer Savvy:Parent Attitudes Towards Technology, Poster Presentation: Illinois Technology Conference for Educators, February 28 (2003), Pheasant Run Resort, St. Charles Illinois.
* Using technology for problem based social studies projects. Presentation: Illinois Technology Conference for Educators, February 28 (2003),Pheasant Run Resort, St. Charles Illinois.
* A Walk Down Memory Lane: Exploring Community History via the Standards. Presentation: Connections Conference, April 16, 2003.Pheasant Run Resort, St. Charles Illinois.
* Informed Insight:Parental Attitudes toward technology. Presentation: AERA 2003 Annual Meeting, April 2003. Chicago, Illinois. Clyde Winters, A Walk Down Memory Lane. Presentation Creative Classrooms 2003. September 2003. Chicago, Illinois.
* Mi Casa,Su Casa:The role of Latino Social Service Centers as an Adjunct to Professional Counseling, September 2003. University of Illinois, Urbana, Illinois.
* Intimate Voices: Teacher Emic and Etic views of ESL. Midwest Philosophy of Education Society Annual Conference. November 2003, Chicago State University: Chicago, Illinois.

Publications

Books

* Career Development Activies for Language Arts and Social Studies (6th Grade Social Studies Lessons). Chicago: Chicago Public Schools, 1998.
* Structured Curriculum Handbook A Resource Guide for Grade Six Social Science First Semester. Chicago: Chicago Public Schools, 1999.
* Expecting More: Program of Study Grades 9& 10 Social Science. Chicago: Chicago Board of Education, 1997.
* Expecting More: Program of Study Grades 6, 7& 8 Social Science. Chicago: Chicago Board of Education, 1998.

Articles

* Brain based learning and special education. In Thomas E. Deering (Ed.), Teacher Education (pp.128-167), Anu Books, Shivaji Road, Meerut India (ISBN: 81-85126-91-7).
* Popular culture, critical pedagogy and the African American Print Media". In James J Van Patten (Ed.) The future of Education Issues & Trends (pp.164-184), Anu Books, Shivaji Road, Meerut India (ISBN: 81-85126-102-7)
* Emotion, neurobiological learning and classroom instruction, Research Journal of Philosophy and Social Science,No.1-2, pp.23-34.

Research

* Brain-based learning
* Educational linguistics
* Student attributions

Service
Consultencies

*
Authored Report External Partnership Between Saint Xavier University and Harper H.S., Saint Xavier University, Chicago. 2001
*
CPS-Chicago State University Annenberg Project, Chicago. 1999, 2000, 2001

Courses Taught

* Educational Research
* Research in Educational Administration
* Student Learning and Assessment
* Teacher as Researcher
* Educational Psychology Applied to Teaching
* Applied Educational Psychology
* Principles of Behavior Change
* Linguistics for Educators
* Assessment of Bilingual Students
* Language development and Language Disorders

Copyright © 2010 Governors State University Privacy Policy
1 University Parkway, University Park, Illinois 60484-0975

708.534.5000

http://www.govst.edu/coe/faculty/detail.aspx?id=20974

---

• EDUCATION
  
  Attended University of Illinois, B.A.:Sociology/History,Feb.1973
  
  Attended University of Illinois, M.A.:Social Science (Specialty: Anthropology,Linguistics), June 1973.
  
  Attended University of Chicago, Education Law Course, 1993
  
  Attended Chicago State University,M.S.:Education -Special Education May 1994
  
  Attended Loyola University, Ph.D: Educational Psychology
  Minors: Research Methods; Special Education,Curriculum and Instruction-May 2000

quote:

---

Originally posted by NonProphet:
Clyde Winters,

Yes or No - Is the information below an accurate biographical description of yourself? If you refuse to answer, everyone will assume you are indeed a fraud.

quote:

---

Originally posted by NonProphet:
Professor Winters,

Do you consider this your Linguistics, History, Egyptology, Anthropology and/or Archeology qualifications?

* Ph.D. Loyola University, 2000, Educational Psychology Minors: Research Methods; Special Education; Curriculum and Instruction * M.S. Chicago State University, 1994, Education - Special Education

Winters, Clyde


Lecturer
Division: Education
Program: Education (MA)
Office: G323
Phone: 708.534.5479
Fax: 708.534.8451
Email: c-winters@govst.edu


Education

* Ph.D. Loyola University, 2000, Educational Psychology
Minors: Research Methods; Special Education; Curriculum and Instruction
* M.S. Chicago State University, 1994, Education - Special Education
* M.A. University of Illinois, 1973, Social Science
* B.A. University of Illinois, 1973, Sociology/History

Presentations

* Computer Savvy:Parent Attitudes Towards Technology, Poster Presentation: Illinois Technology Conference for Educators, February 28 (2003), Pheasant Run Resort, St. Charles Illinois.
* Using technology for problem based social studies projects. Presentation: Illinois Technology Conference for Educators, February 28 (2003),Pheasant Run Resort, St. Charles Illinois.
* A Walk Down Memory Lane: Exploring Community History via the Standards. Presentation: Connections Conference, April 16, 2003.Pheasant Run Resort, St. Charles Illinois.
* Informed Insight:Parental Attitudes toward technology. Presentation: AERA 2003 Annual Meeting, April 2003. Chicago, Illinois. Clyde Winters, A Walk Down Memory Lane. Presentation Creative Classrooms 2003. September 2003. Chicago, Illinois.
* Mi Casa,Su Casa:The role of Latino Social Service Centers as an Adjunct to Professional Counseling, September 2003. University of Illinois, Urbana, Illinois.
* Intimate Voices: Teacher Emic and Etic views of ESL. Midwest Philosophy of Education Society Annual Conference. November 2003, Chicago State University: Chicago, Illinois.

Publications

Books

* Career Development Activies for Language Arts and Social Studies (6th Grade Social Studies Lessons). Chicago: Chicago Public Schools, 1998.
* Structured Curriculum Handbook A Resource Guide for Grade Six Social Science First Semester. Chicago: Chicago Public Schools, 1999.
* Expecting More: Program of Study Grades 9& 10 Social Science. Chicago: Chicago Board of Education, 1997.
* Expecting More: Program of Study Grades 6, 7& 8 Social Science. Chicago: Chicago Board of Education, 1998.

Articles

* Brain based learning and special education. In Thomas E. Deering (Ed.), Teacher Education (pp.128-167), Anu Books, Shivaji Road, Meerut India (ISBN: 81-85126-91-7).
* Popular culture, critical pedagogy and the African American Print Media". In James J Van Patten (Ed.) The future of Education Issues & Trends (pp.164-184), Anu Books, Shivaji Road, Meerut India (ISBN: 81-85126-102-7)
* Emotion, neurobiological learning and classroom instruction, Research Journal of Philosophy and Social Science,No.1-2, pp.23-34.

Research

* Brain-based learning
* Educational linguistics
* Student attributions

Service
Consultencies

*
Authored Report External Partnership Between Saint Xavier University and Harper H.S., Saint Xavier University, Chicago. 2001
*
CPS-Chicago State University Annenberg Project, Chicago. 1999, 2000, 2001

Courses Taught

* Educational Research
* Research in Educational Administration
* Student Learning and Assessment
* Teacher as Researcher
* Educational Psychology Applied to Teaching
* Applied Educational Psychology
* Principles of Behavior Change
* Linguistics for Educators
* Assessment of Bilingual Students
* Language development and Language Disorders

Copyright © 2010 Governors State University Privacy Policy
1 University Parkway, University Park, Illinois 60484-0975

708.534.5000

http://www.govst.edu/coe/faculty/detail.aspx?id=20974

---

---

 

---

Posted by NonProphet (Member # 17745) on :
 
Does the real Clyde Winters know about your impersonation? Be careful now some people know more than you believe.

quote:

---

Originally posted by Clyde Winters:
No. Here is the full list.

• EDUCATION
  
  Attended University of Illinois, B.A.:Sociology/History,Feb.1973
  
  Attended University of Illinois, M.A.:Social Science (Specialty: Anthropology,Linguistics), June 1973.
  
  Attended University of Chicago, Education Law Course, 1993
  
  Attended Chicago State University,M.S.:Education -Special Education May 1994
  
  Attended Loyola University, Ph.D: Educational Psychology
  Minors: Research Methods; Special Education,Curriculum and Instruction-May 2000

Now Euronut give us your credentials.

quote:

---

Originally posted by NonProphet:
Clyde Winters,

Yes or No - Is the information below an accurate biographical description of yourself? If you refuse to answer, everyone will assume you are indeed a fraud.

quote:

---

Originally posted by NonProphet:
Professor Winters,

Do you consider this your Linguistics, History, Egyptology, Anthropology and/or Archeology qualifications?

* Ph.D. Loyola University, 2000, Educational Psychology Minors: Research Methods; Special Education; Curriculum and Instruction * M.S. Chicago State University, 1994, Education - Special Education

Winters, Clyde


Lecturer
Division: Education
Program: Education (MA)
Office: G323
Phone: 708.534.5479
Fax: 708.534.8451
Email: c-winters@govst.edu


Education

* Ph.D. Loyola University, 2000, Educational Psychology
Minors: Research Methods; Special Education; Curriculum and Instruction
* M.S. Chicago State University, 1994, Education - Special Education
* M.A. University of Illinois, 1973, Social Science
* B.A. University of Illinois, 1973, Sociology/History

Presentations

* Computer Savvy:Parent Attitudes Towards Technology, Poster Presentation: Illinois Technology Conference for Educators, February 28 (2003), Pheasant Run Resort, St. Charles Illinois.
* Using technology for problem based social studies projects. Presentation: Illinois Technology Conference for Educators, February 28 (2003),Pheasant Run Resort, St. Charles Illinois.
* A Walk Down Memory Lane: Exploring Community History via the Standards. Presentation: Connections Conference, April 16, 2003.Pheasant Run Resort, St. Charles Illinois.
* Informed Insight:Parental Attitudes toward technology. Presentation: AERA 2003 Annual Meeting, April 2003. Chicago, Illinois. Clyde Winters, A Walk Down Memory Lane. Presentation Creative Classrooms 2003. September 2003. Chicago, Illinois.
* Mi Casa,Su Casa:The role of Latino Social Service Centers as an Adjunct to Professional Counseling, September 2003. University of Illinois, Urbana, Illinois.
* Intimate Voices: Teacher Emic and Etic views of ESL. Midwest Philosophy of Education Society Annual Conference. November 2003, Chicago State University: Chicago, Illinois.

Publications

Books

* Career Development Activies for Language Arts and Social Studies (6th Grade Social Studies Lessons). Chicago: Chicago Public Schools, 1998.
* Structured Curriculum Handbook A Resource Guide for Grade Six Social Science First Semester. Chicago: Chicago Public Schools, 1999.
* Expecting More: Program of Study Grades 9& 10 Social Science. Chicago: Chicago Board of Education, 1997.
* Expecting More: Program of Study Grades 6, 7& 8 Social Science. Chicago: Chicago Board of Education, 1998.

Articles

* Brain based learning and special education. In Thomas E. Deering (Ed.), Teacher Education (pp.128-167), Anu Books, Shivaji Road, Meerut India (ISBN: 81-85126-91-7).
* Popular culture, critical pedagogy and the African American Print Media". In James J Van Patten (Ed.) The future of Education Issues & Trends (pp.164-184), Anu Books, Shivaji Road, Meerut India (ISBN: 81-85126-102-7)
* Emotion, neurobiological learning and classroom instruction, Research Journal of Philosophy and Social Science,No.1-2, pp.23-34.

Research

* Brain-based learning
* Educational linguistics
* Student attributions

Service
Consultencies

*
Authored Report External Partnership Between Saint Xavier University and Harper H.S., Saint Xavier University, Chicago. 2001
*
CPS-Chicago State University Annenberg Project, Chicago. 1999, 2000, 2001

Courses Taught

* Educational Research
* Research in Educational Administration
* Student Learning and Assessment
* Teacher as Researcher
* Educational Psychology Applied to Teaching
* Applied Educational Psychology
* Principles of Behavior Change
* Linguistics for Educators
* Assessment of Bilingual Students
* Language development and Language Disorders

Copyright © 2010 Governors State University Privacy Policy
1 University Parkway, University Park, Illinois 60484-0975

708.534.5000

http://www.govst.edu/coe/faculty/detail.aspx?id=20974

---

---

---

 

---

Posted by Clyde Winters (Member # 10129) on :
 
NonProphet what are your Credentials?

.
 

---

Posted by Neferet (Member # 17109) on :
 
Definitely, not true!

quote:

---

Originally posted by Bettyboo:
That's correct. Ethiopia is not determine by borders but rather it is a people of Cushitic stock that roamed, lived, and reside throughout East Africa, Northeast Africa, the Middle east and even Asia, primarily India & Iran. Contrary to popular belief, Ethiopia does not include West Africans, central africans, or southern africans. Black people like from those regions like to include themselves in hisotry that claim or states 'Ethiopian' when in reality they have nothing to do with it.

---

quote:

---

Originally posted by Myra Wysinger:
Sound/Meaning Relationships Between the Bantu and Ancient Egyptian Language

Latest research by linguistics have shown that the root or ancestral language of modern human beings may be more than 10,000 years and possibly nearer 15,000 years old. Merrit Ruhlen has even proposed that a common language once spanned the entire world. He calls this language Proto-Global. Furthermore, mitochondrial DNA evidence carried out by Bryan Sykes has shown that modern human beings originated in Central/Southern Africa and spread across the rest of Africa and along the Arabian peninsula carrying and diffusing language. It was only at a later stage that modern human beings spread north into Egypt and the process of carrying and spreading language was repeated. It is from this body of evidence that such a vast vocabulary of words of common origin between Ancient Egyptian and Proto-Bantu have been compiled. From this, one can make the assumption that Bantu vocabulary spread northwards and not the other way round.

http://www.kaa-umati.co.uk/index2.html

.

---

Regards to Proto Global

That would be Nimrod son of Kush, grandson of Ham, great grandson of Noah and King of Shinar.
 

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Posted by yanfeng (Member # 18986) on :
 
This is so funny.


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Posted by chensi (Member # 19604) on :
 
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Posted by Amun-Ra The Ultimate (Member # 20039) on :
 
The best book that was written about it is I think the Theophile Obenga book called Origine commune de l'égyptien ancien, du copte et des langues négro-africaines modernes by Theophile Obenga (translation from french: Common origin of the Ancient Egyptian, Coptic and modern Negro-African languages).

Basically, the book links all African languages (including ancient Egyptian and Coptic languages) into one big language family similar to the Indo-European language family.

It divides languages spoken in Africa into 4 main distinct language families:

1 - Negro-Egyptian language family (Ancient Egyptians, Bantu, Yoruba, Coptic, Kwa, Hausa, Zulu, Fur, Nubian, Somali, Shona, Afar, etc)
2 - Afro-Asiatic (semitic) language family (Amaric, Ge'ez, arabic)
3 - Berber language family
4 - Khoisan language family

Those 4 Languages families are distinct to each other as each of them are to Indo-Europeans language family for example.

TABLE 1: Negro-Egyptian language family (Bantu, Ancient Egyptians, Yoruba, Coptic, Kwa, Hausa, Zulu, Fur, Nubian, Shona, Somali, Afar, etc):



TABLE 2 - Afro-Asiatic (semitic) language family (Amaric, Ge'ez, Arabic):



TABLE 3 - Berber language family:



TABLE 4 - Khoisan language family:

 

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Posted by phiferana (Member # 20483) on :
 
Greatly
 

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Posted by Amun-Ra The Ultimate (Member # 20039) on :
 
The Negro-egyptian language family table I posted above is missing the Nigero-Kordofanian sub-family on the right:

TABLE 1: Negro-Egyptian language family (Bantu, Ancient Egyptians, Yoruba, Coptic, Kwa, Hausa, Zulu, Fur, Nubian, Shona, Somali, Afar, etc):



Larger version here (for easier reading):
http://i1079.photobucket.com/albums/w513/Amunratheultimate/Misc/Table1Negro-EgyptianLanguagesFamilyTreeb-1.jpg
 

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Posted by Truthcentric (Member # 3735) on :
 
Believe me, I actually would like to accept Obenga's linguistic categorizations, but what is his justification for taking Berber and Semitic out of the Afrasan phylum? I suspect he's confusing population genetics with language.
 

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Posted by Amun-Ra The Ultimate (Member # 20039) on :
 

quote:

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Originally posted by Truthcentric:
Believe me, I actually would like to accept Obenga's linguistic categorizations, but what is his justification for taking Berber and Semitic out of the Afrasan phylum? I suspect he's confusing population genetics with language.

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His justifications are entirely linguistic of course (I have the book close to me).

What is your justification for including Arabic and African languages in the same family?

Unless one conquered the other, there's no justification. It is a mythology only based on the racist hamitic myth (or the hamitic myth in reverse). There's no linguistic, historic or genetic justification for it. So what is your justification for it?
 

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Posted by Amun-Ra The Ultimate (Member # 20039) on :
 
For one it's important to understand that language change with times. Usually in linguistic when a language become mutually intelligible with one of its earlier form we give it a different name.

In comparative linguistic, we need to use current form (current languages) and compare it with earlier form (ancient language) and discover not only similarity but also progressive steps. Obenga does a great job at it in his book. Which is a bit of a heavy reading for non-linguist unlike many of his very good books about African history and culture.

The common origin of Ancient Kemites and modern African languages are based on a common idiom from phonology, phonetics, morphology, grammar, semantics and lexicography. Here I will just restrict myself to lexicography. The book (obviously) cover all those aspects in depth.

So languages change with time for example here's some English words inspired by the old Norse language.

Bug = bukr (insect within tree trunks)
Bylaw = Bylog (by=village, log-law, village-law)
want = vanta (="to lack")

We can see that the pronunciations, letters, are changing with time. Sometime whole words are completely changed. The language spoken by English people 3000 years ago, english's ancestors, is not understandable for modern english people.

Here's a site with common Indo-Europeans words:
http://www.hinduwebsite.com/general/indoeuro.asp

Some words are similar other words are somewhat similar while some words are completely different but all those languages share a common origin.

Another site showing part of the Indo-European language family tree:
http://www.usu.edu/markdamen/1320Hist&Civ/slides/07ie/germaniclanguages.jpg

Here's a image showing numerals in different Bantu language.

We can see for example that 't' in tatu can become 'r' 's' or 'l' in different Bantu sub-languages, while it stays 't' in others. Obviously all those languages are related and share a common origin that's why we call them Bantu languages.

Here is a couple of examples from Obenga's book called: Origine commune de l'égyptien ancien, du copte et des langues négro-africaines modernes – Introduction à la linguistique historique africaine.

The language is french so you may need to use google translate or similar sites to understand what is written.

Boeuf = Beef


Dire, Parler, Raconter = Say, Talk, Tell


Belier, Mouton = Ram, Sheep


Belier, Mouton = Ram, Sheep


Palmier = Palm Tree

 

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Posted by Amun-Ra The Ultimate (Member # 20039) on :
 
Esprit, ame = Spirit, soul


Noir = Black


Construire, edifier = Build (a house)


Ame, Esprit = Soul, Spirit

 

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Posted by Amun-Ra The Ultimate (Member # 20039) on :
 
Quatre = Four


...Quatre = Four


Labourer, Cultiver = Laboring, Cultivate


Oeil = Eye


Obviously in the book, they are many others (as you can see from the numbering). Those were only a few examples. Also those are only lexicographic examples, in the book it goes in depth about other common linguistic idiom from phonology, phonetics, morphology, grammar, semantics and lexicography linguistic fields.
 

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Posted by mena7 (Member # 20555) on :
 
According to a D Icke and MTsar book that I readed the hebrew language call QBR,KBR,IBR was the language of the Egyptian priest .According to prof C Acholini hebrew and semitic language come from the Afa language of the Egyptian priest. According to Gadalla and supported by A Osman and MTsar the original hebrew were the exiled Atonist Egyptian follower of Akhenaton aka Moses so hebrew most be connected to one of the many Egyptian nomes language .One of the oldest hebrew city in the world was the city of Malawi or Malevi meaning the city of the levite in Egypt (Gadalla). According to Gadalla hebrew,arabic and aramaic are connected language that come from mudar/medu neter in the Moab region in Jordan .The Moab region was heavily peopled by Egyptian immigrant .
Prince Branchie Darkwah state the egyptologist are wrong when they think the medu netr is one language.The Egyptian tribes were multilangual and their will right some medu neter in their nome language.
According to african scholar the national unifying language of Egypt was Igbo,Akan or Haoussa (Acholini,Darkwah,S Garba).
 

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Posted by Amun-Ra The Ultimate (Member # 20039) on :
 

quote:

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Originally posted by mena7:
According to a D Icke and MTsar book that I readed the hebrew language call QBR,KBR,IBR was the language of the Egyptian priest .According to prof C Acholini hebrew and semitic language come from the Afa language of the Egyptian priest. According to Gadalla and supported by A Osman and MTsar the original hebrew were the exiled Atonist Egyptian follower of Akhenaton aka Moses so hebrew most be connected to one of the many Egyptian nomes language .One of the oldest hebrew city in the world was the city of Malawi or Malevi meaning the city of the levite in Egypt (Gadalla). According to Gadalla hebrew,arabic and aramaic are connected language that come from mudar/medu neter in the Moab region in Jordan .The Moab region was heavily peopled by Egyptian immigrant .
Prince Branchie Darkwah state the egyptologist are wrong when they think the medu netr is one language.The Egyptian tribes were multilangual and their will right some medu neter in their nome language.
According to african scholar the national unifying language of Egypt was Igbo,Akan or Haoussa (Acholini,Darkwah,S Garba).

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