Februar 1986. He alleged his critics were using the narrowest possible definition of "Blacks" in order to differentiate various African groups such as Nubians into a European or Caucasoid racial zone. In it he argues that only a united and federated African state will be able to overcome underdevelopment. Darin entwickelte er die Hypothese, dass die alten Ägypter Schwarzafrikaner gewesen seien und dass die von ihnen geschaffene Hochkultur eine originär (schwarz)afrikanische Zivilisation darstelle. Under significant political pressure president Senghor attempted to appease Diop by offering him and his supporters a certain numbers of government positions. Material solidarity – alleviating moral or material misery. [113] Santiago Juan-Navarro a professor at Florida International University has described Diop as having "undertaken the task of supporting this Afrocentric view of history from an equally radical and 'mythic' point of view". More contemporary critics assert that notions of the Sahara as a dominant barrier in isolating sub-Saharan populations are both flawed and simplistic in broad historical context, given the constant movement of people over time, the fluctuations of climate over time (the Sahara was once very fertile), and the substantial representation of "sub Saharan" traits in the Nile Valley among people like the Badari.[103][104]. They show close cultural links between Nubia and Ancient Egypt, though the relationship had been acknowledged for years. Lam, Aboubacry Moussa. Bibliographic information. Keita and Kittles (1997); Keita (2005); Keita, "Further studies of crania"; Hiernaux J. F. J. Yurco, "Were the ancient Egyptians black or white?". [17][18], Diop had since his early days in Paris been politically active in the Rassemblement Démocratique Africain (RDA), an African nationalist organisation led by Félix Houphouët-Boigny. Froment, Alain, "Origine et évolution de l'homme dans la pensée de Cheikh Anta Diop: une analyse critique", Bruce Trigger, 'Nubian, Negro, Black, Nilotic? Diop took an innovative approach in his linguistic researches published in 1977, outlining his hypothesis of the unity of indigenous African languages beginning with the Ancient Egyptian language. Join Facebook to connect with Cheikh Anta Diop Diop and others you may know. Mainstream Egyptologists such as F. Yurco note that among peoples outside Egypt, the Nubians were closest ethnically to the Egyptians, shared the same culture in the predynastic period, and used the same pharaonoic political structure. It concludes with a lengthy interview with Diop. While acknowledging the common genetic inheritance of all humankind and common evolutionary threads, Diop identified a black phenotype, stretching from India, to Australia to Africa, with physical similarities in terms of dark skin and a number of other characteristics. Tourneux, Henri (2010), "L'argument linguistique chez Cheikh Anta Diop et ses disciples", pp. When alive he was Africa's greatest thinker. [50] Modern physical anthropologists also question splitting of peoples into racial zones. Fabulous 8.6. Hamito-Semitic". Die Université Cheikh Anta Diop wird oft als Nachfolgerin der l'École de Médecine de l'AOF – Afrique Occidentale Française bezeichnet. When he published many of his ideas as the book Nations nègres et culture (Negro Nations and Culture), it made him one of the most controversial historians of his time. He had said, "In practice it is possible to determine directly the skin color and, hence, the ethnic affiliations of the ancient Egyptians by microscopic analysis in the laboratory; I doubt if the sagacity of the researchers who have studied the question has overlooked the possibility. Under the "true negro" approach, Diop contended that those peoples who did not meet the stereotypical classification were attributed to mixture with outside peoples, or were split off and assigned to Caucasoid clusters. 80–82. [93] In trying to remove Berber and Semitic languages from Greenberg's Afroasiatic family and ignoring real differences between African language groups, Diop and his collaborators have created an artificial language group. Februar 1986 in Dakar) war ein senegalesischer Historiker, Anthropologe und Politiker. It gained a much wider audience for his work. Théophile Obenga used this method to distinguish Berber from other African members of Greenberg's Afroasiatic family, particularly Egyptian and Coptic. One approach that has bridged the gap between Diop and his critics is the non-racial bio-evolutionary approach. Diop's own Wolof studies were examined by Russell Schuh, a specialist in the Chadic languages, who found little resemblance or connection between many of the Wolof etymologies cited by Diop and Egyptian, of the type that are found when comparing Wolof to a known related language like Fula. [22] He singled out the contradiction of "the African historian who evades the problem of Egypt". Check location. The peoples of Egypt, the Sudan, and much of East African Ethiopia and Somalia are now generally regarded as a Nilotic continuity, with widely ranging physical features (complexions light to dark, various hair and craniofacial types) but with powerful common cultural traits, including cattle pastoralist traditions (Trigger 1978; Bard, Snowden, this volume). "Apportionment of Racial Diversity"; Keita and Kittles, "The Persistence...", op. He claimed this put African historical linguistics on a secure basis for the first time. (Reference: Cheikh Anta Diop: "Precolonial Black Africa". as one localized Nile valley population. Diop contributed an article to the journal: "Quand pourra-t-on parler d'une renaissance africaine" (When we will be able to speak of an African Renaissance?). As regards Egyptian religion for example, there appear to be more solid connections with the cultures of the Sudan and northeast Africa than Mesopotamia, according to mainstream research:[67], Diop considered that it was politically important to demonstrate the cultural and linguistic unity of Africa, and to base this unity on the Egyptian past. It is these relationships which have played a role in history. Cheikh Anta Diop (29 December 1923 – 7 February 1986) was a Senegalese historian, anthropologist, physicist, and politician who studied the human race's origins and pre-colonial African culture. These researchers hold that they too often rely on a stereotypical conception of pure or distinct races that then go on to intermingle. Diop's fundamental criticism of scholarship on the African peoples was that classification schemes pigeonholed them into categories defined as narrowly as possible, while expanding definitions of Caucasoid groupings as broadly as possible. He did not publish his work in subject-specific journals with an independent editorial board that practiced the system of peer review. Diop said that he "acquired proficiency in such diverse disciplines as rationalism, dialectics, modern scientific techniques, prehistoric archeology and so on." The first, "Le Bloc des Masses Sénégalaises" (BMS), was formed in 1961. [43], But it is only the most gratuitous theory that considers the Dinka, the Nouer and the Masai, among others, to be Caucasoids. [71] Greenberg's complete reclassification of the non-intrusive languages of Africa into four families and many sub-families placed Wolof in the West Atlantic sub-family of the Niger-Congo languages family,[72][73] and he rejected earlier attempts to argue that the languages of negro Africa comprise a genetic unity and derived from dialects spoken around Egypt from 1000 B.C. [30][31], Some critics have argued that Diop's melanin dosage test technique lacks sufficient evidence. Séex Anta – Cheikh Anta (2016) von Ousmane William Mbaye,[2] der auf mehreren Festivals gezeigt wurde, u. a. beim FESPACO 2017 in Ouagadougou, wo er den Preis als Bester Dokumentarfilm gewann,[3] und dem International Film Festival Rotterdam. Historiador, lingüístico, egiptólogo, físico y antropólogo senegales. Diop also claimed to be "the only Black African of his generation to have received training as an Egyptologist" and "more importantly" he "applied this encyclopedic knowledge to his researches on African history. [1] Diop bezog sich in seinen Argumentationen neben eigenen Beobachtungen u. a. auf Herodot und Constantin François Volney und widersprach den Ansichten Jacques-Joseph Champollions zur rassischen Zuordnung der Ägypter. Studies of some inhabitants of Gurna, a population with an ancient cultural history, in Upper Egypt, illustrate the point. [2] His work was greatly controversial and throughout his career, Diop argued that there was a shared cultural continuity across African peoples that was more important than the varied development of different ethnic groups shown by differences among languages and cultures over time. ; Hiernaux, J. "In practice it is possible to determine directly the skin colour and hence the ethnic affiliations of the ancient Egyptians by microscopic analysis in the laboratory; I doubt if the sagacity of the researchers who have studied the question has overlooked the possibility." At a UNESCO colloquium in Athens in 1981, he asserted: "I don't like to use the notion of race (which does not exist)... We must not attach an obsessional importance to it. Diop, Cheik Anta, translated by Mercer Cook (1974). Finally, Schur argued that, if the human species originated in Africa and it created human language, then all human languages have an African origin and are therefore related. Tourneux (2010), "L'argument linguistique chez Cheikh Anta Diop et ses disciples", pp. Er verbrachte 15 Jahre dort und studierte Physik bei Frédéric Joliot-Curie, dem Schwiegersohn von Marie Curie, außerdem übersetzte er auch Teile von Einsteins Relativitätstheorie in seine Muttersprache Wolof. Diop never asserted, as some claim, that all of Africa follows an Egyptian cultural model. "[54] Trigger's conclusions were supported by Egyptologist Frank Yurco, who viewed the Egyptians, Nubians, Ethiopians, Somalians, etc. First, that all political prisoners be released, and, secondly, that discussions be opened on government ideas and programs, not on the distribution of government posts. Darin entwickelte er die Hypothese, dass die alten Ägypter Schwarzafrikaner gewesen seien und dass die von ihnen geschaffene Hochkultur eine originär (schwarz)afrikanische Zivilisation darstelle. ix–x) to Obenga. [75] He did not subdivide what he termed the langues négro-africaines into subgroups or suggest a family-tree for them, but implicitly rejected the language relations proposed by earlier linguists from Meinhof to Greenberg, who are not mentioned in his bibliography. [87] Diop has endorsed the work of Obenga. It could seem to tempting to delude the masses engaged in a struggle for national independence by taking liberties with scientific truth, by unveiling a mythical, embellished past. (2006), This page was last edited on 29 December 2020, at 08:14. This way of viewing the data rejected Diop's insistence on Blackness, but at the same time it acknowledged the inconsistency with which data on African peoples were manipulated and categorized. Importantly it included not only francophone Africans, but English-speaking ones as well. Geboren 1923 in einem abgelegenen Dorf im Senegal, entwickelte Cheikh Anta Diop in jungen Jahren … biological] mixture of the ancient Egyptian population, but nobody has yet defined what is meant by the term 'Negroid', nor has any explanation been proffered as to how this Negroid element, by mingling with a Mediterranean component often present in smaller proportions, could be assimilated into a purely Caucasoid race. [51], Diop's arguments to place Egypt in the cultural and genetic context of Africa met a wide range of condemnation and rejection. Youths have to act! Diops Leben und Wirken ist das Thema des Dokumentarfilms Kemtiyu. Sanders, Edith R. (1969), "The Hamitic Hypothesis; Its Origin and Functions in Time Perspective". Cheikh Anta Diop was imprisoned at least twice in his homeland as his political views were considered too radical. Finden Sie alle Bücher, Informationen zum Autor und mehr. cit. The party, though not officially recognized, continued strong political activity along the same lines as the BMS. Nach Anta Diop hätten die Schwarzafrikaner nicht nur Zivilisationen (Königreich Benin, Reich von Kusch, Mali, Songhai, Ghana, Swahili, Groß-Simbabwe, Aksum, Kanem-Bornu und insbesondere Ägypten) hervorgebracht, sondern beherrschten sehr früh die Technik der Metallgewinnung und -verarbeitung und hätten dadurch eine fortschreitende Urbanisierung bewirkt und auch eine fortschrittliche Verwaltung entwickelt. Many cultures the world over show similar developments and a mixture of traits. [83] Obenga expressly rejected Greenberg's division of most African languages into the Niger-Congo, Nilo-Saharan and Afroasiatic families, treating all African languages except the Khoisan languages and Berber as a single unit, négro-africain. Diop also acknowledged that the ancient Egyptians absorbed "foreign" genes at various times in their history (the Hyksos for example) but held that this admixture did not change their essential ethnicity. He acknowledged the existence of "mixed" peoples over the course of African history, writing that Egyptians and Jews were the product of crossbreeding. (F. Yurco "An Egyptological Review", 1996)[40], Diop's work has been subjected to criticism from a number of scholars. Cheikh Anta Diop was a Senegalese historian, anthropologist, and scholar of Afrocentricity. Laut Anta Diop wären die afrikanischen Kulturen durch die Kolonialisierung und den Sklavenhandel nach und nach zerstört worden. Brown and George J. Armelagos, "Apportionment of Racial Diversity: A Review", 2001. This modern research also confirms older analyses, (Arkell and Ucko 1956, Shaw 1976, Falkenburger 1947, Strouhal 1971, Blanc 1964, et al.,[112]). [110] Diop also argued for indigenous variants already in situ as opposed to massive insertions of Hamites, Mediterraneans, Semites or Cascasoids into ancient groupings. [59] Under this approach, racial categories such as "Blacks" or "Caucasoids" are discarded in favor of localized populations showing a range of physical variation. von Cheikh Anta Diop , Harold Salemson , Harold J. Salemson ( 26 ) 9,61 € This expanded edition continues Diop's campaign for the political and economic unification of the nations of black Africa. Demnach waren viele griechische Wissenschaftler, wie beispielsweise Pythagoras, in Ägypten, um Mathematik zu lernen. [108], Our results suggest that the Gurna population has conserved the trace of an ancestral genetic structure from an ancestral East African population, characterized by a high M1 haplogroup frequency. He also stated that opponents were hypocritical in stating that the race of Egyptians was not important to define, but they did not hesitate to introduce race under new guises. 1951 legte Diop seine Dissertation an der Universität von Paris vor. Cheikh Anta Diop in his last lecture in Paris before his definitive back in Senegal in 1960.In that fragment Cheikh Anta Diop links up the well being with the "umbilical cord" which links "black" ancient Egypt to the rest of the continent. S. O. Y. Keita, "Early Nile Valley Farmers, From El-Badari, Aboriginals or 'European' Agro-Nostratic Immigrants? He said that their cultural, genetic and material links could not be defined away or separated into a regrouped set of racial clusters. [33] His forceful assertions that the original population of the Nile Delta was black and that Egyptians remained black-skinned until Egypt lost its independence, "was criticized by many participants". This approach is associated with scholars who question the validity of race as a biological concept. [57] Some modern studies use DNA to define racial classifications, while others condemn this practice as selective filling of pre-defined, stereotypical categories.[58]. In a 2004 study, 58 native inhabitants from upper Egypt were sampled for mtDNA. Diop repudiated racism or supremacist theories, arguing for a more balanced view of African history than he felt it was getting during his era. [9], Born in Thieytou, Diourbel Region, Senegal, Diop was born to an aristocratic Muslim Lebu family in Senegal where he was educated in a traditional Islamic school. In 1956 he re-registered a new proposed thesis for Doctor of Letters with the title "The areas of matriarchy and patriarchy in ancient times." Diop strongly refused to enter into any negotiations until two conditions were met. University of California, Santa Barbara, and James M. Burns, a professor in history at Clemson University, have both referred to Diop's writings of Ancient Egypt and his theories, characterizing it as "revisionist". He initially enrolled to study higher mathematics, but then enrolled to study philosophy in the Faculty of Arts of the University of Paris. Die Zivilisationsdebatte führte seiner Auffassung nach dazu, dass viele Wissenschaftler begannen, den afrikanischen Kontinent als Tabula rasa anzusehen oder die rassistische Hamitentheorie aufzustellen. Diop, Cheik Anta. [53]:236–259, Scholars such as Bruce Trigger condemned the often shaky scholarship on such northeast African peoples as the Egyptians. One of Diop's most controversial issues centers on the definition of who is a true Black person. [44] Based on Coon's work, the Hamitic Hypothesis held that most advanced progress or cultural development in Africa was due to the invasions of mysterious Caucasoid Hamites. or earlier.[74]. Diop insisted on a broad interpretation similar to that used in classifying European populations as white. Diop, inspired by the efforts of Aimé Césaire toward these ends, but not being a literary man himself, took up the call to rebuild the African personality from a strictly scientific, socio-historical perspective. 65–92. Die Université Cheikh Anta Diop ist eine Hochschule in Dakar. [32], In 1974, Diop was one of about 20 participants in a UNESCO symposium in Cairo, where he presented his theories to specialists in Egyptology. 89–90. [4] Cheikh Anta Diop University (formerly known as the University of Dakar), in Dakar, Senegal, is named after him. Frank Yurco, "An Egyptological Review", 1996, in Mary R. Lefkowitz and Guy MacLean Rogers. His cultural theory attempted to show that Egypt was part of the African environment as opposed to incorporating it into Mediterranean or Middle Eastern venues. Facebook gives people the power to share … Cheikh Anta Diop was considered to be one of the greatest scholars to emerge in the African world in the twentieth century. Seligman's Hamitic hypothesis stated that: "... the civilizations of Africa are the civilizations of the Hamites, its history the record of these peoples and of their interaction with the two other African stocks, the Negro and the Bushman, whether this influence was exerted by highly civilized Egyptians or…pastoralists ...The incoming Hamites were pastoral 'Europeans'-arriving wave after wave – better armed as well as quicker witted than the dark agricultural Negroes. He specified that he used the terms "negro", "black", "white" and "race" as "immediate givens" in the Bergsonian sense, and went on to suggest operational definitions of these terms. Diop's view that the scholarship of the 19th century and the first half of the 20th century was based on a racist view of Africans was regarded as controversial when he wrote in the 1950s through to the early 1970s, the field of African scholarship still being influenced by Carleton S. Coon and others. These connections appear not only in linguistics, (see Languages demonstrating section below) but in cultural areas such as religion. Brown and Armelagos, op. The new topics did not relate to ancient Egypt but were concerned with the forms of organisation of African and European societies and how they evolved. Diop's family was part of the Mouride brotherhood, the only independent Muslim fraternity in Africa according to Diop. The same method was applied by four of Diop's collaborators to Mbosi,[78] Duala,[79] Basa,[80] Fula[81][82] and a few other languages. Die Beziehungen zwischen Ägypten und Griechenland bildeten einen Schwerpunkt seiner Forschung. Diop argues for the need to build a capable continental army, able to defend the continent and its people and proposes a plan for the development of Africa's raw materials and industrialization. [36], Diop's first work translated into English, The African Origin of Civilization: Myth or Reality, was published in 1974. Variation need not be the result of a "mix" from categories such as Negroid or Caucasoid, but may be simply a contiuum of peoples in that region from skin color, to facial features, to hair, to height. Robert O. Collins, a former history professor at Cheikh-Anta Diop (Autor) › Entdecken Sie Cheikh-Anta Diop bei Amazon. [43] Critics of this study in turn hold that it achieves its results by manipulation of data clusters and analysis categories, casting a wide net to achieve generic, general statistical similarities with populations such as Europeans and Indians. But what counts in reality is the phenotype. In linguistics, he believed in particular that the Wolof language of contemporary West Africa is related to ancient Egyptian. [68] He rejected early 20th century theories that confused race and language, such as those advanced by the linguist Carl Meinhof and the anthropologist Charles Gabriel Seligman. 27 (1970–1972), pp. eschew "southern" and "northern" camps and point to a narrower focus that demonstrates cultural, material and genetic connections between Egypt and other nearby African (Nubian, Saharan, and Sudanic) populations. (1970–1972), Égyptien ancien et négro-africain, pp. He established and was the director of the radiocarbon laboratory at the IFAN (Institut Fondamental de l'Afrique Noire). Oliver, Roland, and Brian M. Fagan (1975). If we speak only of genotype, I can find a black who, at the level of his chromosomes, is closer to a Swede than Peter Botha is. Literature emphasizes novel tales, fables and comedy. Rousseau, Madeleine and Cheikh Anta Diop (1948), "1848 Abolition de l'esclavage – 1948 evidence de la culture nègre". [106], As regards living peoples, the pattern of complexity repeats itself, calling into question the merging and splitting methods of Jensen, et al. All Greenberg's African Language papers were republished The Languages of Africa (1966), Bloomington: Indiana University Press. Februar 1986 in Dakar). Nevertheless, he awarded Diop and similar scholars credit for posing these problems.[55]. He was general secretary of the RDA students in Paris from 1950 to 1953. "[21] Diop was highly critical of "the most brilliant pseudo-revolutionary eloquence that ignores the need" for rebuilding the African national consciousness "which must be met if our people are to be reborn culturally and politically. Seligman's views on direct diffusion from Egypt are not generally supported to-day,[61] but were current when Diop started to write and may explain his wish to show that Egyptian and Black Africa culture had a common source, rather than that Egyptian influence was one way. [citation needed], The Swiss archaeologist Charles Bonnet's discoveries at the site of Kerma shed some light on the theories of Diop. Stevanovitch A, Gilles A, Bouzaid E, Kefi R, Paris F, Gayraud RP, Spadoni JL, El-Chenawi F, Beraud-Colomb E., "Mitochondrial DNA sequence diversity in a sedentary population from Egypt". Your colleagues, classmates, and 500 million other professionals are on LinkedIn. 1960 legte er erfolgreich seine Dissertation ab und erhielt den Doktortitel. Arbitrarily classifying Maasai, Ethiopians, Shillouk, Nubians, etc., as Caucasian is thus problematic, since all these peoples are northeast African populations and show normal variation well within the 85–90% specified by DNA analysis. Sie ist benannt nach dem senegalesischen Gelehrten Cheikh Anta Diop Geschichte der Universität. Oktober 2015: Cheikh Anta Diop par Martin Mourre, Ein liebgehaßtes Genie, Jean-Baptiste Pente, Cheikh Anta Diop and the New Light on African History, Die Schwärzung Ägyptens und die Bildung eines arischen Modells, https://de.wikipedia.org/w/index.php?title=Cheikh_Anta_Diop&oldid=203978997, „Creative Commons Attribution/Share Alike“. [16] He said that the Egyptian language and culture had later been spread to West Africa. A Brief Biography of Cheikh Anta Diop . Though Diop is sometimes referred to as an Afrocentrist, he predates the concept and thus was not himself an Afrocentric scholar. Selectively lumping such peoples into arbitrary Mediterranean, Middle Eastern or Caucasoid categories because they do not meet the narrow definition of a "true" type, or selectively defining certain traits like aquiline features as Eurasian or Caucasoid, ignores the complexity of the DNA data on the ground. Sanders, Edith R. (1969), The Hamitic Hypothesis; pp. He did not believe that such a population needed to be arbitrarily split into tribal or racial clusters. Jahrhundert, sondern bereits Jahrhunderte vorher, unter anderem sei die Anwesenheit afrikanischer Gelehrter in Europa bereits sehr früh belegt. "[96][97], Academic detractors charge Diop with racism, based particularly on his claim that the ancient Egyptians were black. Diop dedicated a book about the IFAN radiocarbon laboratory "to the memory of my former professor Frédéric Joliot who welcomed me into his laboratory at the College de France. [101] Since he struggled against how racial classifications were used by the European academy in relation to African peoples, much of his work has a strong 'race-flavored' tint. However, Diop thought, as it is called, is paradigmatic to Afrocentricity. Es uno de los historiadores más importante del siglo XXI What if an African ethnologist were to persist in recognizing as white-only the blond, blue-eyed Scandinavians, and systematically refused membership to the remaining Europeans, and Mediterraneans in particular—the French, Italians, Greek, Spanish, and Portuguese? as is grouping the complexity of human cultures into two camps. They consider the Egyptians as (a) simply another Nile valley population or (b) part of a continuum of population gradation or variation among humans that is based on indigenous development, rather than using racial clusters or the concept of admixtures.