there's no evidence that Jews were enslaved in Egypt
Exactly, but there’s plenty of documentation on them being enslaved in Babylon..
Babylonian captivity - Wikipedia
4,000 year old painting unearth in Egytian tomb
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Exactly, but there’s plenty of documentation on them being enslaved in Babylon..
Babylonian captivity - Wikipedia
The Germans in particular have never been shy to acknowledge the contribution of Moors to their history.Yeah and what drove it home is how many old European families have them on their family crests.
No need to argue with fools when their own enemies showed you what it was.
This is from the 15th century and also shows that the Black Moors weren’t just guards, like some try to pass off any dark skinned moor in these type pics as.
Peep the king and queen in the window.
Guys, as an african, I know there needs to be a greater connection between us and the diaspora especially african americans but also africans from Asia, that left the continent for a way longer period of time.
I would advise that you do some research on the great historian Cheikh Anta Diop. Several books, following his scientific researchs, were published. Cheikh Anta Diop - Wikipedia
''
Egypt within the African context[edit]
Diop's arguments to place Egypt in the cultural and genetic context of Africa met a wide range of condemnation and rejection. He did not publish his work in subject-specific journals with an independent editorial board that practiced the system of peer review. He declined to seek the opinion of other scholars and answer their criticism, although this is the normal procedure in academic debate. His research has become under-regarded because he did not accept this academic discipline.[49]
Scholars such as Bruce Trigger condemned the often shaky scholarship on such northeast African peoples as the Egyptians. He declared that the peoples of the region were all Africans, and decried the "bizarre and dangerous myths" of previously biased scholarship, "marred by a confusion of race, language, and culture and by an accompanying racism."[50] Trigger's conclusions were supported by Egyptologist Frank Yurco, who viewed the Egyptians, Nubians, Ethiopians, Somalians, etc. as one localized Nile valley population. He did not believe that such a population needed to be arbitrarily split into tribal or racial clusters.[37]
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. Nevertheless, he awarded Diop and similar scholars credit for posing these problems.[51]
The Egyptians as a Black Population[edit]
One of Diop's most controversial issues centers on the definition of who is a true Black person. Diop insisted on a broad interpretation similar to that used in classifying European populations as white.
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. 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.
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. 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.
Diop's presentation of his concepts at the Cairo UNESCO symposium on "The peopling of ancient Egypt and the deciphering of the Meroitic script", in 1974, argued that there were inconsistencies and contradictions in the way African data was handled. This argument remains a hallmark of Diop's contribution. As one scholar at the 1974 symposium put it:[52]
“ 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. 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. 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. ”
A majority of academics disavow the term black for the Egyptians, but there is no consensus on substitute terminology.[53] Some modern studies use DNA to define racial classifications, while others condemn this practice as selective filling of pre-defined, stereotypical categories.[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. Many academics reject the term black, however, or use it exclusively in the sense of a sub-Saharan type. One approach that has bridged the gap between Diop and his critics is the non-racial bio-evolutionary approach. This approach is associated with scholars who question the validity of race as a biological concept. 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.[55] Under this approach, racial categories such as "Blacks" or "Caucasoids" are discarded in favor of localized populations showing a range of physical variation. 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.
The influence of Egypt[edit]
Before Diop, the general view, following Charles Seligman[56] 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. Seligman's views on direct diffusion from Egypt are not generally supported to-day,[57] 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.
Diop never asserted, as some claim, that all of Africa follows an Egyptian cultural model. Instead he claims Egypt as an influential part of a "southern cradle" of civilization, an indigenous development based on the Nile Valley. 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. Instead he views the Greeks as forming part of a "northern cradle", distinctively growing out of certain climatic and cultural conditions.[58] His thought is thus not the "Stolen Legacy" argument of writers such as George James or the "Black Athena" notions of Martin Bernal. Diop focuses on Africa, not Greece.''
I would advise that you do some research on the great historian Cheikh Anta Diop. Several books, following his scientific researchs, were published. Cheikh Anta Diop - Wikipedia
''
Egypt within the African context[edit]
Diop's arguments to place Egypt in the cultural and genetic context of Africa met a wide range of condemnation and rejection. He did not publish his work in subject-specific journals with an independent editorial board that practiced the system of peer review. He declined to seek the opinion of other scholars and answer their criticism, although this is the normal procedure in academic debate. His research has become under-regarded because he did not accept this academic discipline.[49]
Scholars such as Bruce Trigger condemned the often shaky scholarship on such northeast African peoples as the Egyptians. He declared that the peoples of the region were all Africans, and decried the "bizarre and dangerous myths" of previously biased scholarship, "marred by a confusion of race, language, and culture and by an accompanying racism."[50] Trigger's conclusions were supported by Egyptologist Frank Yurco, who viewed the Egyptians, Nubians, Ethiopians, Somalians, etc. as one localized Nile valley population. He did not believe that such a population needed to be arbitrarily split into tribal or racial clusters.[37]
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. Nevertheless, he awarded Diop and similar scholars credit for posing these problems.[51]
The Egyptians as a Black Population[edit]
One of Diop's most controversial issues centers on the definition of who is a true Black person. Diop insisted on a broad interpretation similar to that used in classifying European populations as white.
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. 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.
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. 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.
Diop's presentation of his concepts at the Cairo UNESCO symposium on "The peopling of ancient Egypt and the deciphering of the Meroitic script", in 1974, argued that there were inconsistencies and contradictions in the way African data was handled. This argument remains a hallmark of Diop's contribution. As one scholar at the 1974 symposium put it:[52]
“ 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. 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. 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. ”
A majority of academics disavow the term black for the Egyptians, but there is no consensus on substitute terminology.[53] Some modern studies use DNA to define racial classifications, while others condemn this practice as selective filling of pre-defined, stereotypical categories.[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. Many academics reject the term black, however, or use it exclusively in the sense of a sub-Saharan type. One approach that has bridged the gap between Diop and his critics is the non-racial bio-evolutionary approach. This approach is associated with scholars who question the validity of race as a biological concept. 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.[55] Under this approach, racial categories such as "Blacks" or "Caucasoids" are discarded in favor of localized populations showing a range of physical variation. 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.
The influence of Egypt[edit]
Before Diop, the general view, following Charles Seligman[56] 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. Seligman's views on direct diffusion from Egypt are not generally supported to-day,[57] 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.
Diop never asserted, as some claim, that all of Africa follows an Egyptian cultural model. Instead he claims Egypt as an influential part of a "southern cradle" of civilization, an indigenous development based on the Nile Valley. 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. Instead he views the Greeks as forming part of a "northern cradle", distinctively growing out of certain climatic and cultural conditions.[58] His thought is thus not the "Stolen Legacy" argument of writers such as George James or the "Black Athena" notions of Martin Bernal. Diop focuses on Africa, not Greece.''
Maybe we should stop explaining this to Cacs and their agents-tbh,no black man can still be this ignorant and if they are,frankly fcuk 'em!? Like neely Fuller has said many times,'WE MUST LEAVE SOME OF OUR OWN PEOPLE BEHIND."
The Germans in particular have never been shy to acknowledge the contribution of Moors to their history.
Facts.
That tapestry I posted was from Germany too