discours de cheikh anta diop

76-8 and in General Discussion pp. For instance, Diop suggested that the uses of terminology like "Mediterranean" or "Middle Eastern", or statistically classifying all who did not meet the "true" Black stereotype as some other race, were all attempts to use race to differentiate among African peoples. These methods it is held, downplay normal geographic variation and genetic diversity found in many human populations and have distorted a true picture of African peoples.[111]. [84] Ngom[85] and Obenga[86] both eliminated the Asian Semitic and African Berber members of Greenberg's Afroasiatic family from the négro-africain family: Ngom added that the Bantu languages have more in common with Ancient Egyptian than do the Semitic ones. Bruce Trigger, 'Nubian, Negro, Black, Nilotic? cit. [76] Diop devoted most of his study to the structural resemblances between one modern African language, Wolof, and Ancient Egyptian,[77] adding some references to other modern languages. 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. These researchers hold that they too often rely on a stereotypical conception of pure or distinct races that then go on to intermingle. However such conceptions are inconsistently applied when it comes to African peoples, where typically, a "true negro" is identified and defined as narrowly as possible, but no similar attempt is made to define a "true white". Université Cheikh Anta Diop de Dakar. Ancient Egyptians such as the Badarians show greater statistical affinities to tropical African types and are not identical to Europeans. Sanders, Edith R. (1969), "The Hamitic Hypothesis; Its Origin and Functions in Time Perspective". "[90] This outlook was unlike many of the contemporary white writers he questioned. 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. While acknowledging that the ancient Egyptian population was mixed, a fact confirmed by all the anthropological analyses, writers nevertheless speak of an Egyptian race, linking it to a well-defined human type, the white, Hamitic branch, also called Caucasoid, Mediterranean, Europid or Eurafricanid. A majority of academics disavow the term black for the Egyptians, but there is no consensus on substitute terminology. This is considered to be an indigenous development based on microevolutionary principles (climate adaptation, drift and selection) and not the movement of large numbers of outside peoples into Egypt. Diop consistently held that Africans could not be pigeonholed into a rigid type that existed somewhere south of the Sahara, but they varied widely in skin color, facial shape, hair type, height, and a number of additional factors, just like other human populations. Enjoy the videos and music you love, upload original content, and share it all with friends, family, and the world on YouTube. In it he argues that only a united and federated African state will be able to overcome underdevelopment. [38] Diop always maintained that Somalians, Nubians, Ethiopians and Egyptians were all part of a related range of African peoples in the Nilotic zone that also included peoples of the Sudan and parts of the Sahara. ( Traduite en français par M . He completed his thesis on pre-dynastic Egypt in 1954 but could not find a jury of examiners for it: he later published many of his ideas as the book Nations nègres et culture. Prince Dika-Akwa nya Bonambéla (ed.) 49–54. Diop's concept was of a fundamentally Black population that incorporated new elements over time, rather than mixed-race populations crossing arbitrarily assigned racial zones. They contend the test is inappropriate to apply to ancient Egyptian mummies, due to the effects of embalming and deterioration over time. (2006). Quoted in Shomarka Keita, "Communications". This modern research also confirms older analyses, (Arkell and Ucko 1956, Shaw 1976, Falkenburger 1947, Strouhal 1971, Blanc 1964, et al.,[102]). They show close cultural links between Nubia and Ancient Egypt, though the relationship had been acknowledged for years. For example, when Herodotus wished to argue that the Colchian people were related to the Egyptians, he said that the Colchians were "black, with curly hair"[33] Diop used statements by these writers to illustrate his theory that the ancient Egyptians had the same physical traits as modern black Africans (skin colour, hair type). [46] Diop always maintained that Somalians, Nubians, Ethiopians and Egyptians were all part of a related range of African peoples in the Nilotic zone that also included peoples of the Sudan and parts of the Sahara. For instance, Diop suggested that the uses of terminology like "Mediterranean" or "Middle Eastern", or statistically classifying all who did not meet the "true" Black stereotype as some other race, were all attempts to use race to differentiate among African peoples. Log In. Under significant political pressure president Senghor attempted to appease Diop by offering him and his supporters a certain numbers of government positions. "Apportionment of Racial Diversity"; Keita and Kittles, "The Persistence...", op. 80-82. 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. He did not publish his work in subject-specific journals with an independent editorial board that practiced the system of peer review. Keita and Kittles (1999) argue that modern DNA analysis points to the need for more emphasis on clinal variation and gradations that are more than adequate to explain differences between peoples rather than pre-conceived racial clusters. 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. 7 February 1986. [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. 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 the scientific racism of Carleton S. Coon and others. "[27], Diop published his technique and methodology for a melanin dosage test in the Bulletin of Institut Fondamental d'Afrique Noire. 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. l ' Abbé Terrasson ) , Amsterdam : J . Égyptien ancien et négro-africain, Cahiers Ferdinand de Saussure, No. In linguistics, he believed in particular that the Wolof language of contemporary West Africa is related to ancient Egyptian. 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. Diop would in the course of over 25 years found three political parties that formed the major opposition in Senegal. S. O. Y. Keita, "Royal incest and Diffusion in Africa", Learn how and when to remove this template message, "ANKH: Egyptologie et Civilisations Africaines", "Le musée vivant et le centenaire de l'abolition de l'esclavage: pour une reconnaissance des cultures africaines", "The Melanin Dosage Test by Cheikh Anta Diop", Symposium on the Peopling of Ancient Egypt and the Deciphering of the Meroitic Script, "Apportionment of Racial Diversity: A Review", "The Use and Misuse of language in the study of African history", "The use and misuse of language in the study of African history", "The Perpetual Black Liars | Huffington Post", "Contemptuousness of a 'Sub-Saharan Africa'". Touré, Maelenn-Kégni, "Cheikh Anta Diop University (1957--)", BlackPast.org. It is a hazard of the evolution. [51], Diop's arguments to place Egypt in the cultural and genetic context of Africa met a wide range of condemnation and rejection. 13:13. Studies of some inhabitants of Gurna, a population with an ancient cultural history, in Upper Egypt, illustrate the point. Before Diop, the general view, following Charles Seligman[51] on the influence of Egypt on Black Africa was that elements of Egyptian religious thought, customs and technology diffused along four trade routes: up the White Nile; along the North African coast past Tunis to West Africa; up the Blue Nile and along the foothills of Abyssinia to the Great Lakes and through Darfur and along the southern edge of the Sahara. Studies of some inhabitants of Gurna, a population with an ancient cultural history, in Upper Egypt, illustrate the point. Université Cheikh Anta Diop de Dakar. [40], A book chapter by archeologist Kevin MacDonald, published in 2004, argued that there is little basis for positing a close connection between Dynastic Egypt and the African interior. Le Dr Pape Sakho est un géographe enseignant-chercheur à la Faculté des Lettres et Sciences Humaines de l’Université Cheikh Anta Diop de Dakar depuis 1996. Cheikh Anta Diop University (formerly known as the University of Dakar), in Dakar, Senegal, is named after him. 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. 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." [17] He singled out the contradiction of "the African historian who evades the problem of Egypt". Gentle, idealistic, peaceful nature with a spirit of justice. "[91], Academic detractors charge Diop with racism, based particularly on his claim that the ancient Egyptians were Black. He held that this was both hypocrisy and bad scholarship, that ignored the wide range of indigenous variability of African peoples. as one localized Nile valley population. [50] Modern physical anthropologists also question splitting of peoples into racial zones. 5 out of 5 stars. This has shown that most of human genetic variation (some 85–90%) occurs within localized population groups, and that race only can account for 6–10% of the variation. Universitat Autònoma de Barcelona. One of the attractions of the capital of Senegal is the main campus of UCAD. Idea of peace, justice, goodness and optimism. Frank Yurco, "An Egyptological Review", 1996, in Mary R. Lefkowitz and Guy MacLean Rogers. A series of books on ancient Egypt, published in 2004, found that there is little basis for positing a close connection between Dynastic Egypt and the African interior. Obenga, Théophile. Université Cheikh Anta Diop de Dakar. Ryan A. [105] Modern critics of the racial clustering approach coming after Diop echo this objection, using data from the oldest Nile Valley groupings as well as current peoples. They show close cultural links between Nubia and Ancient Egypt, though the relationship had been acknowledged for years. Hamito-Semitic". Schuh (1997), "The use and misuse of language in the study of African history", pp. Demba Sy, Papa, "L'itinéraire Politique de Cheikh Anta Diop". Not Now. No places to show. And this appearance corresponds to something which makes us say that Europe is peopled by white people, Africa is peopled by black people, and Asia is people by yellow people. Danielle Maurice, "Le musée vivant et le centenaire de l’abolition de l’esclavage: pour une reconnaissance des cultures africaines". In summary, modern anthropological and DNA scholarship repeats and confirms many of the criticisms made by Diop as regards to arbitrary classifications and splitting of African peoples, and confirms the genetic linkages of Nile Valley peoples with other African groups, including East Africa, the Sahara, and the Sudan. [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. [4] Cheikh Anta Diop University (formerly known as the University of Dakar), in Dakar, Senegal, is named after him. Oliver, Roland, and Brian M. Fagan (1975). They hold that such splitting is arbitrary insertion of data into pre-determined pigeonholes and the selective grouping of samples. Tugdual Denis VP Sales chez bakerly Miami-Fort Lauderdale Area. 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. [114] Diop's book "Civilization or Barbarism" was summarized as Afrocentric pseudohistory by academic and author Robert Todd Carroll.[8]. As one scholar at the 1974 symposium put it:[56]. These concepts are laid out in Diop's Towards the African Renaissance: Essays in Culture and Development, 1946-1960,[54] and The Cultural Unity of Black Africa: The Domains of Patriarchy and of Matriarchy in Classical Antiquity,,[55][56] These concepts can be summarized as follows: Diop attempted to demonstrate that the African peoples shared certain commonalities, including language roots and other cultural elements like regicide, circumcision, totems, etc. However, Diop thought, as it is called, is paradigmatic to Afrocentricity. [30][31], Some critics have argued that Diop's melanin dosage test technique lacks sufficient evidence. Keita and Kittles (1997); Keita (2005); Keita, "Further studies of crania"; Hiernaux J. [40], 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.[3]. DISCOURS DU JUGE KEBA MBAYE SUR L'ETHIQUE EN 2005 A L'UCAD - Duration: ... Elikia Mbokolo reconnait enfin les thèses de Cheikh Anta Diop - Duration: 19:31. There is a contradiction here: all the anthropologists agree in stressing the sizable proportion of the Negroid element—almost a third and sometimes more—in the ethnic [i.e. [37] Diop's work has posed important questions about the cultural bias inherent in scientific research. Greenberg, Joseph H. (1950), "Studies in African Linguistic Classification: IV. ', in Sylvia Hochfield and Elizabeth Riefstahl (eds). All Greenberg’s African Language papers were republished The Languages of Africa (1966), Bloomington: Indiana University Press. Sanders, Edith R. (1969), "The Hamitic Hypothesis; Its Origin and Functions in Time Perspective". Perhaps Diop's most notable idea is his insistence in placing Nile Valley peoples in their local and African context, drawing a picture of a stable, ancient population deriving much of its genetic inheritance from that context, as opposed to attempts to split, cluster, subdivide, define and regroup them into other contexts. 27 (1970–1972), pp. Music. The entire region shows a basic unity based on both the Nile and Sahara, and cannot be arbitrarily diced up into pre-assigned racial zones. He obtained a bachelor's degree in Senegal before moving to Paris for graduate studies, where he ended his scholastic education.[4]. Instead he claims Egypt as an influential part of a "southern cradle" of civilization, an indigenous development based on the Nile Valley. Obenga, Théophile (1992), "Le 'chamito-sémitique' n'existe pas". UNESCO, (1978). [2][3], Born in Thieytou, Diourbel Region, French Senegal, Diop was born to an aristocratic Muslim Wolof family in Senegal where he was educated in a traditional Islamic school. [57], Zones of Confluence: Meeting or mingling area for the two cradles above. F. J. Yurco, "Were the ancient Egyptians black or white?". Craniometric Affinities Considered With Other Data", S. O. Y. Keita. [18], Diop believed that the political struggle for African independence would not succeed without acknowledging the civilizing role of the African, dating from ancient Egypt. [4], Diop argued above all that European archaeologists before and after the decolonization had understated and continued to understate the extent and possibility of Black civilizations. comment. 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. Keita, "Further studies of crania", op. La conférence de Cheikh Anta Diop à Niamey (partie 4) by Kheperu n Kemet. However, from the 1930s archaeologists and historians re-discovered such past African achievements as Great Zimbabwe, and from the 1940s linguists started to demonstrate the flaws in the hypothesis. This black, even if on the level of his cells he is closer to a Swede than Peter Botha, when he is in South Africa he will still live in Soweto. [7][8] In Paris, Diop studied under André Aymard, professor of History and later Dean of the Faculty of Letters at the University of Paris and he said that he had "gained an understanding of the Greco-Latin world as a student of Gaston Bachelard, Frédéric Joliot-Curie, André Leroi-Gourhan, and others". 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. [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. While Diop holds that the Greeks learned from a superior Egyptian civilization, he does not argue that Greek culture is simply a derivative of Egypt. 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). [43], Diop held that despite the Sahara, the genetic, physical and cultural elements of indigenous African peoples were both in place and always flowed in and out of Egypt, noting transmission routes via Nubia and the Sudan, and the earlier fertility of the Sahara. [99], As regards living peoples, the pattern of complexity repeats itself, calling into question the merging and splitting methods of Jensen, et al. I attach no more importance to these questions than they actually deserve in modern twentieth-century societies. 27 (1970-1972), pp. Similarly, the Dynastic Race Theory of Egypt asserted that a mass migration of Caucasoid peoples was needed to create the Egyptian kingships, as slower-witted Negro tribes were incapable. [24] This critical work constitutes a rational study of not only Africa's cultural, historic and geographic unity, but of Africa's potential for energy development and industrialization. He is now resting at Caytou. Diop's early condemnation of European bias in his 1954 work Nations Negres et Culture,[42] and in Evolution of the Negro World[43] has been supported by some later scholarship. [36], Diop's first work translated into English, The African Origin of Civilization: Myth or Reality, was published in 1974. [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. Keita and Rick A. Kittles, "The Persistence of Racial Thinking and the Myth of Racial Divergence". Cheikh Anta Diop University of Dakar (UCAD) - public higher education institution in Senegal.UCAD was founded in 1957. or earlier.[74]. 88-93. [50] Under this approach, racial categories such as "Blacks" or "Caucasoids" are discarded in favor of localized populations showing a range of physical variation. "[54] Trigger's conclusions were supported by Egyptologist Frank Yurco, who viewed the Egyptians, Nubians, Ethiopians, Somalians, etc. But what counts in reality is the phenotype. "University Cheikh Anta Diop", Encyclopædia Britannica. Symposium on the Peopling of Ancient Egypt and the Deciphering of the Meroitic Script; Proceedings, pp. 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. Lam, Aboubacry Moussa. Afrique de Cheikh Anta Diop. Genetic studies have disproved these notions. In his "Evolution of the Negro World" in Présence Africaine (1964), Diop castigated European scholars who posited a separate evolution of various types of humankind and denied the African origin of homo sapiens. Rousseau, Madeleine and Cheikh Anta Diop (1948), "1848 Abolition de l'esclavage – 1948 evidence de la culture nègre". Those who have followed us in our efforts for more than 20 years know now that this was not the case and that this fear remained unfounded. ix-x) to Obenga. [65], 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. [80] Tourneax notes that Diop accused previous linguists of being unscientific and obscuring the truth. They hold that such splitting is arbitrary insertion of data into pre-determined pigeonholes and the selective grouping of samples. (1970-1972), Égyptien ancien et négro-africain, pp. It found that some European researchers had earlier tried to make Africans seem a special case, somehow different from the rest of the world's population flow and mix. Just as the inhabitants of Scandinavia and the Mediterranean countries must be considered as two extreme poles of the same anthropological reality, so should the Negroes of East and West Africa be considered as the two extremes in the reality of the Negro world. Dakar, Senegal. [23], Black Africa: the economic and cultural basis for a federated state is the book that best expresses Diop's political aims and objectives. Excessive Violence Obenga, Théophile. Ngom, Gilbert (1993), "La parenté génétique entre l’egyptien pharaonique et des langues négro-africaines moderns: L’exemple du duala". All through his life, Cheikh Anta DIOP led a political struggle for the liberation of Africa, its revival, its development and the construction of an Africa-wide Federal State able to cope with the challenges of the modern world. Diop's family was part of the Mouride brotherhood, the only independent Muslim fraternity in Africa according to Diop. Publication date 1984 Usage Attribution-Noncommercial 3.0 Topics kemet,uhem mesut,cheikh anta diop Language French. Click on "Watch later" to put videos here. The present of aquiline features for example, may not be necessarily a result of race mixture with Caucasoids, but simply another local population variant in situ. Cheikh Anta Diop, Self: For The People. [3], Diop's work has posed questions about cultural bias in scientific research. [105] Diop's book "Civilization or Barbarism" was summarized as Afrocentric pseudohistory by academic and author Robert Todd Carroll. [61] Joseph Greenberg rejected Meinhof's and Seligman’s views on “Hamite” cultural history, and argued that the term “Hamite” should be completely abandoned, and replaced in linguistics by Afroasiatic languages for the family of five coordinate branches (Semitic, Berber, Ancient Egyptian, Cushitic and Chadic), all of which but the Chadic languages had long been recognised as one group. The current structure of the Egyptian population may be the result of further influence of neighbouring populations on this ancestral population[109], Diop disputed sweeping definitions of mixed races in relation to African populations, particularly when associated with the Nile Valley. Diop never asserted, as some claim, that all of Africa follows an Egyptian cultural model. Cheikh Anta Diop, "Evolution of the Negro world". Cheikh Anta Diop, "Evolution of the Negro world". [98], Such tropical elements were thus in place from the earliest beginnings of Egyptian civilization, not isolated somewhere South behind the Saharan barrier. Université Cheikh Anta Diop de Dakar. In 1949, Diop registered a proposed title for a Doctor of Letters thesis, "The Cultural Future of African thought," under the direction of Professor Gaston Bachelard. [66], Analyses of other scholars (Hiernaux 1975, Keita, 1990 et al.) Pape Mor Diop. [90] Tourneux's main criticisms are that many words in the lists used to make comparisons may have been loaned from unrelated languages (including modern Arabic), many of the claimed resemblances are far-fetched and that, when Diop transliterated Wolof words on the principles applied to Ancient Egyptian writings, he distorted them.[91]. [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". These connections appear not only in linguistics, (see Languages demonstrating section below) but in cultural areas such as religion. [92] He concluded that Diop had assumed Egyptian and Wolof were related and then looked for ways to connect their features, disregarding evidence from other languages which might cast doubt on the resemblances claimed. Are you certain this article is inappropriate? Research in this area challenges the groupings used as (a) not reflecting today's genetic diversity in Africa, or (b) an inconsistent way to determine the racial characteristics of the Ancient Egyptians. plus-circle Add Review. Many cultures the world over show similar developments and a mixture of traits. ... University College of Hospitality Management and Culinary Arts of Sant Pol de Mar, Barcelona. [74] 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. 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. Diop, Cheik Anta. He said that their cultural, genetic and material links could not be defined away or separated into a regrouped set of racial clusters. This same modern scholarship however in turn challenges aspects of Diop's work, particularly his notions of a worldwide black phenotype. 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. [37] A 2004 review of DNA research in African Archaeological Review supports some of Diop's criticisms. By using this site, you agree to the Terms of Use and Privacy Policy. Diop's first work translated into English, The African Origin of Civilization: Myth or Reality, was published in 1974. Critique of previous scholarship on Africa, Physical variability of the African people, Cultural unity of African peoples as part of a southern cradle, Diop's thought and criticism of modern racial clustering, Diop and the arbitrary sorting of categories, Diop and criticism of the Saharan barrier thesis, Diop and criticism of true Negro classification schemes, Diop and criticism of mixed-race theories. Diop, Cheik Anta, translated by Mercer Cook (1974). In 1951 he registered a second thesis title "Who were the pre-dynastic Egyptians" under Professor Marcel Griaule. 80–82. Find more … From 1956, he taught physics and chemistry in two Paris lycees as an assistant master, before moving to the College de France. In a 2004 study, 58 native inhabitants from upper Egypt were sampled for mtDNA. Such a vision of inherent unity and continuity, ironically, is also supported in part by modern mainstream Egyptologists such as Frank Yurco: In summary, modern anthropological and DNA scholarship repeats and confirms many of the criticisms made by Diop as regards to arbitrary classifications and splitting of African peoples, and confirms the genetic linkages of Nile Valley peoples with other African groups, including East Africa, the Sahara, and the Sudan. [45] A 2004 review of DNA research in African Archaeological Review supports some of Diop's criticisms. Modern linguistic analysis places the origin of the Afro-Asiatic languages in northeast Africa, and plausibly puts the origin of the Egyptian language in the Nile valley, between the apex of the Delta and the First of the Cataracts of the Nile.[85]. [39] He suggests that the peoples of the Nile Valley were one regionalized population, sharing a number of genetic and cultural traits. This modern research also confirms older analyses, (Arkell and Ucko 1956, Shaw 1976, Falkenburger 1947, Strouhal 1971, Blanc 1964, et al.,[112]).

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