Negro-Egyptian languages
| Negro-Egyptian (Post-classic) | |
|---|---|
| Geographic distribution | Africa; African diaspora |
| Linguistic classification | Proposed language family |
| Proto-language | Negro-Egyptian (Archaic)[1][2] Negro-Egyptian (Classic)[1][2] |
| Subdivisions | |
| Glottolog | None |
Negro-Egyptian (N-E) is a language family that was initially developed by Theophile Obenga (1993) and then further refined by Jean-Claude Mboli (2010) using the historical comparative method.[5][6] The Negro-Egyptian language family was formulated in order to address the perceived inadequacies of the “standard” African language phylums (i.e., Afroasiatic, Khoisan, Niger-Congo, Nilo-Saharan) created by Joseph Greenberg using typological criteria and the mass comparison method; none of these African language phylums are viewed as having been proven by the historical comparative method, which is the standard for reconstructing language families.[5]
Origin[edit]
Archaic Negro-Egyptian is composed of ten monosyllabic roots, primo-lexemes, or consonant-vowel (CV) syllables[1][4] (e.g., *kə - the sound of dry wood being cut or cracking of a dry branch; *hu – the act of blowing or a breath; *tʷi – the sound of a chewing mouth; *hũ – the act of smelling or a sniff; *xu - a sound originating from the throat, *ŋə - a baby’s call to their mother, *kʷi – a cry of shivering or to thrill, *i – remoteness or there; *u – proximity or here; *a - bigness or distant).[1] These ten primo-lexemes, as the emergence of spoken human language, which have been isolated in Negro-Egyptian (the African mother tongue), are onomatopoeia that originated in Africa.[4] Concerning Negro-Egyptian’s early grammar rules, irrespective of the order, the more important word CV (determined) has a high tone (accented) while the less important CV (determinant) does not.[4] A word that occurs twice is repeated twice (e.g., titi, fufu, ngba-ngba, didi).[4] A word that occurs more than twice is repeated thrice (e.g., kkwm kukuku, sssw.w).[4] Negro-Egyptian developed from onomatopoeia (uncountable nouns), to primo-lexemes, to concrete nouns, to verbs, to a free-word-order structure.[1] Two examples of free-word-order in Negro-Egyptian are the Kweke and Kekwe dialects.[1] Variation among dialects and multiple contact between dialectal groups contributed to the increasing complexity of early Negro-Egyptian.[1] Rather than produce new words with every new idea or phenomenal experience, which would result in the need for an individual to exhaustively remember hundreds or even thousands of words, through an agglutinative process, the vocabulary of Negro Egyptian was able to be expanded—new words were constructed and semantically extended from a core set of words.[1] The reconstructed word for "man, husband" in Archaic Negro-Egyptian is *ŋʲʷə,(ki,ku), which is composed of the prefix of agent (*ŋʲʷə) and the root (*ki,ku “summit, top”); it can produce forms such as: *(ki-wu)-ŋʲʷə > *cu-ŋʷ; *ŋʲʷə-(ki-wu) > *n-cu (origin of the Proto-Bantu root *ntu); *ŋʲʷə-(ku-yi) > *hɨ-kwi > tʷi, *kʷi > * ɉi; *(ku-ki)-ŋʲʷə > *kʷi-ŋʷ.[2] Stick (ka), the lower part of a tree (ku), the upper part of a tree or branch (ki), tree (kiku or kuki), high place (kiku or kuki), firewood or fire (kihu/hiku), to go, flee, or run (kuki or kuki), to come (kiku or kuki), chief (he-who is on top; n, ki-ku or n, ku-ki), person (the tree-like one; n, ki-ku or n, ku-ki), the huge one (mountain-like; n, ki-ku or n, ku-ki), and the hard one (n, ki-ku or n, ku-ki) may have been the first true words of Negro-Egyptian.[4]
From Archaic Negro-Egyptian, three branches developed.[3][4][2] Branch 1 (determined-determinant) became the Kweke (kwe = ku, kp, g, p, b, f, m, ngu, w) group.[3][4][2] Branch 2 (determinant-determined) became the Kekwe (ke = k, t, d, s, n, r, l, h, y, j) group.[3][4][2] Branch 3 (unchanged since Archaic Negro-Egyptian) became the Kikuki group (which then became a Hypothetical Dialect with a triconsonantal root, internally modified root, ablaut, and infix).[3][4][2] The Kweke and Kekwe groups (two branches of the pre-mother tongue) would converge and then become Post-classic Negro-Egyptian (the African mother tongue).[3][4][2] From Post-classic Negro-Egyptian (where the S-suffix appears), the Bere and Beer dialects would develop.[3][4][2] The Bere dialect (which has an accented suffix) would then produce languages such as Hausa, Zande, and Middle Egyptian.[3][4][2] The Beer dialect (which does not have an accented suffix) would then produce languages such as Coptic, Sango, and Somali.[3][4][2]
Concerning the Indo-European and Semitic languages, they are African in their origin.[3][4] The Semitic languages would be produced from migrations of Kikuki, Beer, and Bere speakers.[3][4] Proto-Indo-European would be produced from the three convergent dialects of the African mother tongue (i.e., Post-classic Negro-Egyptian)[3][4]--the O-Dialect (first migration into Asia Minor which is regarded to be the Indo-European homeland; source for the masculine -o and feminine -a in Spanish, e.g., blanco, blanca), S-Dialect (source for plural suffix –s in English and French; source for final s in proper names, e.g., Charles, Jules, Georges), and M-Dialect (last migration into Asia Minor; source for English word me; source for Latin words with –um, e.g., referendum, maximum).[3] From the Egyptian languages (e.g., ancient Egyptian, Coptic), the Hittite language and the Semitic languages would derive and diverge from one another; from the Hittite language, the Centum and Satem languages would derive.[3] In comparison to the French language, the English language is "beer-like."[3] Semitic languages and Indo-European languages share morphology.[3] Water (*h2ekʷeh2), foot (*p(e/o)d), courir (*k(e/o)r-), in front of (*h2ent), vital force (*magʰ-), tooth (*dent), village (*pur(h2)), and house (*dem(h2)) are some Indo-European words that derive from Post-classic Negro-Egyptian (African mother tongue).[3][4] Liquid, locution, equal, final, sense, telluric, gorge, idol, pot are some English/Latin words that derive from Post-classic Negro Egyptian (African mother tongue) and are not of Indo-European origin.[3][4]
Classic Negro-Egyptian developed among hunter-gatherers in the Great Lakes area of Central-East Africa; from primeval lexemes, which contained primordial Negro-Egyptian worldviews, modern African philosophy and motifs developed.[7]
Branches[edit]
Bere Dialect[edit]
- Bantu[3][1][5] (e.g., isiZulu, Kiswahili, Lingala, Kikongo,[3][5] CiLuba[5])
- Basa[3]
- Gbaya[3][5]
- Hausa[3][4][2][5]
- Heiban[3]
- Mande[5] (e.g., Bambara[3][5])
- Middle Egyptian[3][4][2][1][5]
- Zande[3][4][2][5]
Beer Dialect[edit]
- Banda[3][5]
- Coptic[3][4][2][5]
- Fula[3][5]
- Luo[3]
- Nuer[3][5]
- Sango[3][4][2][5]
- Sara[3]
- Somali[3][4][2][5]
- Songhai[3] (e.g., Zerma[2][5])
- Wolof[3][5]
In addition to the listed branches, Negro-Egyptian also includes: Kalenjin,[5] Sumerian,[8][9][10] and Yoruba.[5]
Classification history[edit]
Theophile Obenga[edit]
During the 1974 UNESCO Cairo symposium, The peopling of ancient Egypt and the deciphering of the Meroitic script, Cheikh Anta Diop and Theophile Obenga were among its participants.[11][12][13] Continuing the work of Diop, Theophile Obenga focused on linguistic demonstration.[11][12][13] Obenga criticized Joseph Greenberg’s method, and, based on the accepted fact that linguistic evidence is the means to establishing two or more peoples as being culturally related, he sought to prove that Egyptian (e.g., ancient Egyptian, Coptic) and modern negro-African languages are genetically related.[11][12][13] Genetic relatedness relies on establishing phonetics through linguistic comparison between the morphemes and phonemes of similar languages.[11][12][13] Based on morphological, lexicological, and phonetic correspondences, common earlier forms between the similar languages are able to be arrived at.[11][12][13] The role Sanskrit served in the Indo-European languages is the same role ancient Egyptian would serve in African languages.[11][12][13]
Theophile analyzed notable typological similarities in grammar as well as examined the word forms of ancient Egyptian and numerous African languages (e.g., Wolof).[11][12][13] The demonstrated morphological, lexicological, and syntactic similarities served as proof for the close relationship between ancient Egyptian and modern black African languages;[11][12][13] the level of similarity found between ancient Egyptian and modern black African languages are considered by Obenga to be impossible to demonstrate between Semitic, Berber, and Egyptian languages.[11][12][13] Comparisons between the verb-noun combinations showed that the common archaic Bantu form was the same as the most archaic form of ancient Egyptian.[11][12][13] Based on numerous comparisons, Obenga inferred the possibility of being able to identify a Negro-Egyptian language.[11][12][13]
Theophile Obenga is an Egyptologist, linguist, historian, philosopher,[14][15][1][16] and author of Origine commune de l'égyptien ancien, du copte et des langues négro-africaines modernes: introduction à la linguistique historique africaine (1993).[17][18] Theophile proposed three major language families for Africa:[19][20][16]
Obenga’s Negro-Egyptian language family was composed of:[19][16]
- Ancient Egyptian[19][16]
- Chadic[19][16]
- Coptic[19][16]
- Cushitic[19][16]
- Niger-Kordofanian[19][16]
- Nilo-Saharan.[19][16]
Jean-Claude Mboli[edit]
Jean-Claude Mboli is an electrical engineer, historical comparative linguist,[21][3][1][4][5] and author of Origine des langues africaines: essai d'application de la méthode comparative aux langues africaines anciennes et modernes (2010).[22][23] Mboli was critical of Eurocentric Africanist linguists who were characterized as proceeding “solely by ideology” and using “lax and inadmissible methods” that would be “completely disqualified in the field of historical linguistics”; rather than use a linguistic typological approach that does not enable diachronic conclusions to be drawn, he emphasized “strict enforcement” of the comparative method in African linguistics.[24] He also indicated that only a rigorously applied comparative method is able to prove the genetic relatedness of languages, and when combined with internal reconstruction, in application to African languages, enables insight into the initial stages of human language.[3] With Lilias Homburger and Cheikh Anta Diop regarded as his forerunners, Obenga (1993) is regarded by Mboli as the start of historical linguistics in Africa and where the comparative method was first applied to African languages as a whole.[3] Additionally, he indicated that there is a strong relationship between language, thought, and culture (e.g., ancient, modern) that can only be explained by African linguistics (e.g., idea of script, religion).[3] Mboli used the historical comparative method[3][21] to pioneer the re-arrangement and validation of Obenga’s Negro-Egyptian.[21] He re-arranged Negro-Egyptian into the three major phases of:[1][2]
Mboli demonstrated the genetic relatedness[3] (e.g., lexically, grammatically)[24] of Sango and Middle Egyptian and that they share the same ancestral language.[3] Mboli’s Negro-Egyptian language includes the following 14 languages:
- Bambara[2]
- Banda[2]
- Coptic[2]
- Gbaya[2]
- Hausa[2]
- Kiswahili[2]
- Lingala[2]
- Middle Egyptian[2]
- Nuer[2]
- Sango[2]
- Somali[2]
- Wolof[2]
- Zande[2]
- Zerma.[2]
Mboli’s phonetic correspondence chart showed Negro-Egyptian’s / s / becomes / c / in Coptic.[25] Woman (*xʷiʀ̃ʷa), small (*kʷetiti), non (*ɨn-ɨn), nose (*hunti; *pʰunti; *sunti; **kʷi-hun-ti), grain/egg (*kʷut-> *kʷuritia), equal (*kʷak-> *akʷali), river/water (*-kikʷ-> *likwali), and land/village (*tuk-> *tulu) are some words of Post-classic Negro-Egyptian (African mother tongue).[3][4] Bantu languages[3] (e.g., CiLuba, KiKongo),[26] rather than Ancient Egyptian, are shown to be a direct continuation of the African mother tongue (i.e., Post-classic Negro-Egyptian),[3][4] as they are more conservative and representative of Negro-Egyptian;[26] they have a notably ancient prefix class (Class-9), which is shared with most Negro-Egyptian languages, and is received from its predialectical ancestor.[2] Negro-Egyptian, like the ancient Egyptian language, is constructed from a small amount of onomatopoeia that depended on metaphoric extension and lexical borrowings to increase its vocabulary mapping; as the Bantu languages and Middle Egyptian are part of the Post-Classic Negro-Egyptian’s Bere branch, this is a characteristic that both of them share.[1] While more testing needs to be done, Mboli’s Negro-Egyptian semantic map (composed of tree, trembling, mouth, odor, and breath as its five categories, with numerous sub-categories) shows merit.[1]
Asar Imhotep[edit]
Asar Imhotep is a software developer, linguist, cultural theorist, and Africana researcher whose research focuses on the connections (e.g., cultural, linguistic, philosophical) between Ancient Egypt and the Bantu cultures of Central and Southern Africa.[6][27][5][19][28] Imhotep has built on the Negro-Egyptian work of Cheikh Anta Diop, Theophile Obenga, and Jean-Claude Mboli,[7] who, along with others (e.g., Martin Delany, Anténor Firmin, Lilias Homburger, Yosef Ben-Jochannan, Jacob Carruthers), are regarded as being part of the African school of Egyptology; the African school of Egyptology seeks to set ancient CiKam back into its African context in spite of the perceived colonial school of Egyptology, which is viewed as seeking to set Africans out of Egypt, Egypt out of Africa, and Africa out of world history.[29] Asar developed the Afro-Symmetry Model to explain the parts involved in the psychological development of specific African concepts, practices, and motifs in traditional African thought and being (e.g., paronymy, which is a significant source for African myths and rituals)[5] among Negro-Egyptian speakers.[30]
Cyena Ntu (Bantu Family)[10][31] has been proposed by Imhotep to be the new designation for Obenga’s Negro-Egyptian.[31][32] CiKam (Kemet)[33] and Cyena (Family)[9] are CiLuba terms[34][9] used in Asar's re-interpretation of the Mdw Ntr term, Kemet (Km.t),[35][9][19] or Km.t nj.wt, as meaning CiKam-Cyena (The Kemetic Family) or CiKam Cyena-Ntu (Land of the Ancestral Bantu Family); with the understanding that in an African context land equates to family/people, each nj.wt/-ena is understood to be the family member of the African confederacy and as belonging to the "United States of the Nile Valley."[9] Ma'at is viewed by Imhotep to be a surviving Negro-Egyptian lexeme, living principle, and code of ethics that serves as an organizing principle for many existing African societies (e.g., BaKongo, Basaa, Kalenjin) and as a principle that many Africans live by; bòlingò (love) is considered to be a Sango cognate for the term Ma'at.[6] Asar indicated that Negro-Egyptian speakers[9] (e.g., Sumerians,[8][9][10] who are viewed as being black African[5][9][8] Proto-Bantu-speakers[5][10] that may have originated in the region of Kongo, Lake Chad,[10] or the central Sahelian belt[8][10]) were in Mesopotamia in historic times.[9] Imhotep viewed ancient Egyptian culture to be Kushite culture, from the area of Chad and Sudan, and that Mande speakers may have originated in the upper Nile Valley (e.g., Nubia).[10] Following the drying of the Sahara (Kayinga in Kikongo), during the Green Sahara, and in search of game and water, he indicated that Africans may have migrated in numerous directions, leading to their dispersal to locations such as Minoa, Spain, Iraq and the Levant, as well as a southward migration among Bantu speakers.[8]
Imhotep indicated that Post-classic Negro-Egyptian possesses grammatical gender (e.g., chief, leader, male; wife, woman, mother);[2] he also indicated that Negro-Egyptian speakers viewed women to be the twin of men--that is, women were viewed as being equal to men.[5]
[edit]
The following set of tables is a demonstration, provided by Jean Claude Mboli, showing that Middle Egyptian and Sango are genetically related and share the same ancestral language (i.e., Post-classic Negro-Egyptian):[3]
| Middle Egyptian | Sango | Meaning |
|---|---|---|
| rˤ | lâ | sun, day |
| ỉrt | lê | eye |
| prt | lê | grain |
| ỉrỉ | lë | to do |
| ḫnt | hôn | nose |
| ˤḳʒ | âka | compare |
| ktt | kêtê | small |
| nn | ên-ën | no |
| zỉ | zo/zi | man |
| st | sê | place |
| ntr | toro | spirit |
| ḳn | kono | to be fat |
| grt | gerê | foot |
| kʒ | ka | then, so |
| mnd | men | breast |
| wnm | nyo | to swallow |
| ẖmt | otâ | three |
| ḏʒỉ | tiri | to fight |
| ḏˤr | tara | to taste |
| tʒ | -toro | earth |
| nḏm | nzö | to be sweet |
| sn | songo | brother |
| Sound Laws | ||
|---|---|---|
| Middle Egyptian | Sango | |
| ˤ | â | |
| ʒ | a | |
| t- | t- | |
| -t | -ê | |
| ỉ | i | |
| r | r | |
| k | k | |
| ḳ | k | |
| -m | -o | |
| n | n | |
| ḏ | t | |
| ḫ | h | |
| Middle Egyptian | Sango |
|---|---|
| verb: noun | verb: noun |
| pr(-ỉ): pr-t (to grow) | lë: lê (to grow) |
| ỉr(-ỉ): ỉr-t (to do) | li: lî (to do) |
| ? : t (bread) | te: tê (to eat) |
| ? : ? | dë: dê (to be cold) |
| Correspondence Law | ||
|---|---|---|
| Middle Egyptian | Sango | |
| verb: noun | verb: noun | |
| -ỉ: -t | ø: -high tone | |
| Prepositions | ||
|---|---|---|
| Middle Egyptian | Sango | Meaning |
| n | na | to |
| ḥnˤ | na | with |
| gb | gbe | bottom |
| ḥry | li | top |
| Formation of the Abstracts: | |
|---|---|
| Abstract = place + qualifier | |
| Middle Egyptian (bw, st = place) | Sango (ndo, sê = place) |
| nfr (good) > bw-nfr (the good) | wâ (fire) > ndo-wâ (heat) |
| bỉn (bad) > bw-bỉn (the evil) | yê (to love) > ndo-yê (the love) |
| r (word) > st-r (statement) | lö (word) > sê-lö (statement) |
Differences between African and European worldviews[edit]
The following table, provided by Jean Claude Mboli, highlights the differences between African and European worldviews, via African and European languages:[3]
| African Languages and African French | Indo-European Languages |
|---|---|
| Language, speech = mouth | Language, speech = tongue (Semitic also) |
| Day = Sun (French Carribean Creole also) | Day and sun are different words |
| Foot = place > abstract words (e.g., ubuntu « humanity » versus umuntu « human ») | - |
| To have = to be the recipient, to be with | To have = to hold, to grasp |
| To understand = to hear | To understand = to hold, to grasp |
| Watermouth = waterside | Watermouth = embouchure, mouth |
| Brother = copy (mate) or mother’s child | Brother = from the same womb (Semitic also) |
| Bad = old (only in Egyptian and French Carribean Creole so far) | - |
| Spirit = ancestor | Spirit = breathe (Semitic also) |
| Soul = shadow | Soul = breathe (Semitic also) |
References[edit]
- ↑ 1.00 1.01 1.02 1.03 1.04 1.05 1.06 1.07 1.08 1.09 1.10 1.11 1.12 1.13 1.14 1.15 1.16 1.17 Imhotep, Asar. "Testing Mboli's Negro-Egyptian Semantic Map with Ancient Egyptian Lexemes". ResearchGate. ResearchGate.
- ↑ 2.00 2.01 2.02 2.03 2.04 2.05 2.06 2.07 2.08 2.09 2.10 2.11 2.12 2.13 2.14 2.15 2.16 2.17 2.18 2.19 2.20 2.21 2.22 2.23 2.24 2.25 2.26 2.27 2.28 2.29 2.30 2.31 2.32 2.33 2.34 2.35 2.36 2.37 2.38 2.39 Imhotep, Asar. "The formation of the plural in Middle-Egyptian". Academia. Academia.
- ↑ 3.00 3.01 3.02 3.03 3.04 3.05 3.06 3.07 3.08 3.09 3.10 3.11 3.12 3.13 3.14 3.15 3.16 3.17 3.18 3.19 3.20 3.21 3.22 3.23 3.24 3.25 3.26 3.27 3.28 3.29 3.30 3.31 3.32 3.33 3.34 3.35 3.36 3.37 3.38 3.39 3.40 3.41 3.42 3.43 3.44 3.45 3.46 3.47 3.48 3.49 Mboli, Jean-Claude. "The Comparative Method in African Linguistics: A Path to the Negro-Egyptian Language Family" (PDF). Asar Imhotep Online Institute. Asar Imhotep Online Institute.
- ↑ 4.00 4.01 4.02 4.03 4.04 4.05 4.06 4.07 4.08 4.09 4.10 4.11 4.12 4.13 4.14 4.15 4.16 4.17 4.18 4.19 4.20 4.21 4.22 4.23 4.24 4.25 4.26 4.27 4.28 4.29 Mboli, Jean-Claude. "How Language Has Come to Man in Africa" (PDF). Asar Imhotep Online Institute. Asar Imhotep Online Institute.
- ↑ 5.00 5.01 5.02 5.03 5.04 5.05 5.06 5.07 5.08 5.09 5.10 5.11 5.12 5.13 5.14 5.15 5.16 5.17 5.18 5.19 5.20 5.21 5.22 5.23 5.24 5.25 5.26 Imhotep, Asar. "Nsw.t Bjt.j (King) In Ancient Egyptian". Academia. Academia.
- ↑ 6.0 6.1 6.2 Imhotep, Asar. "A linguistic assessment of Ma'at and its usage in modern African communities of memory". Academia. Academia.
- ↑ 7.0 7.1 Imhotep, Asar. "The Classical Language of African People: Why We Need to Study the Source". Asar Imhotep Online Institute. Asar Imhotep Online Institute.
- ↑ 8.0 8.1 8.2 8.3 8.4 Imhotep, Asar. "The God Imn in the Kongo: A Paper in Honor of Dr. Kimbwadende kia Bunseki Fu-Kiau". Academia. Academia.
- ↑ 9.0 9.1 9.2 9.3 9.4 9.5 9.6 9.7 9.8 Imhotep, Asar. "A Lesson in Egyptian Determinatives: The Case of KMT". Academia. Academia.
- ↑ 10.0 10.1 10.2 10.3 10.4 10.5 10.6 Imhotep, Asar. "Egypt In Its African Context Note 3: Towards a Method for Vocalizing Mdw Ntr Symbols" (PDF). Asar Imhotep Online Institute. Asar Imhotep Online Institute.
- ↑ 11.00 11.01 11.02 11.03 11.04 11.05 11.06 11.07 11.08 11.09 11.10 UNESCO (1978). The peopling of ancient Egypt and the deciphering of the Meroitic script. United Nations Educational, Scientific and Cultural Organization. pp. 83–84. Search this book on
- ↑ 12.00 12.01 12.02 12.03 12.04 12.05 12.06 12.07 12.08 12.09 12.10 Unesco. International Scientific Committee for the Drafting of a General History of Africa (1981). Ancient Civilizations of Africa. University of California Press. pp. 64–65. ISBN 9780435948054. Search this book on
- ↑ 13.00 13.01 13.02 13.03 13.04 13.05 13.06 13.07 13.08 13.09 13.10 Mukhtār, Muḥammad (1990). UNESCO General History of Africa, Vol. II, Abridged Edition: Ancient Africa. University of California Press. pp. 40–42. ISBN 9780520066977. Search this book on
- ↑ Contributor. "African Philosophy: The Pharaonic Period: 2780-330 BC". Pambazuka. Pambazuka.
- ↑ Asante, Molefi (2005). Encyclopedia of Black Studies. SAGE. p. 53. Search this book on
- ↑ 16.00 16.01 16.02 16.03 16.04 16.05 16.06 16.07 16.08 16.09 16.10 16.11 EENI Business School & HA University. "Théophile Obenga (Congolese Historian, Doctorate)". EENI Business School & HA University. EENI Business School & HA University.
- ↑ Obenga, Theophile (1993). Origine commune de l'égyptien ancien, du copte et des langues négro-africaines modernes: introduction à la linguistique historique africaine. Stanford Libraries. SearchWorks. ISBN 9782738413475. Search this book on
- ↑ Obenga, Théophile (1993). Origine commune de l'égyptien ancien, du copte et des langues négro-africaines modernes: introduction à la linguistique historique africaine. Paris: L'Harmattan. Search this book on
- ↑ 19.00 19.01 19.02 19.03 19.04 19.05 19.06 19.07 19.08 19.09 19.10 19.11 19.12 Imhotep, Asar. "Aaluja: Rescue, Reinterpretation and the Restoration of Major Ancient Egyptian Themes, Vol. 1". Scribd. Scribd.
- ↑ 20.0 20.1 20.2 20.3 Dukuzumurenyi, A. "The Book of the Tep-Heseb: An Afrikological Research Methodology". Academia. Academia.
- ↑ 21.0 21.1 21.2 Imhotep, Asar. "A Conversation with Jean-Claude Mboli". Asar Imhotep Online Institute. Asar Imhotep Online Institute.
- ↑ Mboli, Jean-Claude (2010). Origine des langues africaines: essai d'application de la méthode comparative aux langues africaines anciennes et modernes. Stanford Libraries. SearchWorks. ISBN 9782296540866. Search this book on
- ↑ Mboli, Jean-Claude (2010). Origine des langues africaines: essai d'application de la méthode comparative aux langues africaines anciennes et modernes. WorldCat. Paris: L'Harmattan. Search this book on
- ↑ 24.0 24.1 Mboli, Jean-Claude (2010). Origin of African languages. Harmattan. Search this book on
- ↑ Afrikhepri. "Sundjata, the deluge or the origin of the numbers". Afrikhepri. Afrikhepri Foundation.
- ↑ 26.0 26.1 Imhotep, Asar. "The Vulture Glyph and the Nasalized Uvular Trill / / in Middle-Egyptian". Educationdocbox. Educationdocbox.
- ↑ Imhotep, Asar. "Asar Imhotep". Academia. Academia.
- ↑ Diopian Institute Executive Council. "27th Annual Cheikh Anta Diop International Conference" (PDF). Diopian Instittute for Scholarly Advancement. Diopian Instittute for Scholarly Advancement.
- ↑ Imhotep, Asar. "Call For Papers: The African Worldview in the Context of ciKam-cikùlù (Ancient Kemet), Vol. I". Academia. Academia.
- ↑ Rulah, Diviin. "ASCAC 33rd Ancient Kemetic (Egyptian) Studies Conference". AllEvents. AllEvents.
- ↑ 31.0 31.1 Imhotep, Asar. "Cyena-Ntu: Ancient Kemet and the Bantu Worldview (ASCAC) - Partial Abstract". YouTube. YouTube.
- ↑ Pantha, Blak. "The Migrations between The Nile and The Senegal: Key Milestones of Yoro Dyao by Aboubacry Moussa Lam". BlakPanthaSerer. BlakPanthaSerer.
- ↑ Imhotep, Asar. "Cheikh Anta Diop Conference Abstract — Kemet in the Kongo, or Kongo in Kemet? A Paper in Honor of Dr. Kimbwandende K. Bunseki Fu-Kiau". Academia. Academia.
- ↑ Imhotep, Asar. "Could the Kongo be Modern-Day KMT?" (PDF). Asar Imhotep Online Institute. Asar Imhotep Online Institute.
- ↑ Diopian Institute for Scholarly Advancement. "30 Years Later: Afrocentric Scholarship & Praxis The Cheikh Anta Diop International Conference" (PDF). Diopian Institute for Scholarly Advancement. Diopian Institute for Scholarly Advancement.
