Sumerians, Adam, Igbo, Dravidian, African, Niger-Congo, Mande

Eden of the Sumerians
All Sumerian kings and emperors bore the proud title “King …Emperor of Eden (Edin) Land”. Their oldest creation stories are the same creation stories in Biblical Genesis, except that Sumerians preserved all the practical, astronomical and scientific details that are lacking in Genesis, as well as the names and identities of the Gods of Eden: the coming of the Biblical Nephilim, the genetic manipulation (creation) of Homo Erectus to bring about Homo Sapiens (Adam).

Plate       10

In the past two decades, Science has proved the Sumerians right in every detail through Genetics, Linguistics, Paleontology, and Archaeology.

The Human Genome Project has proved that Adam was an offshoot of a Pre-Adam human ancestor dwelling in the Nigeria-Cameroon area of West Africa (see Plate 10 above). Before 300,000 B.C. Plate, 10 - Recent Mapping of the Human Genome Project result released online by National Geographic shows Nigeria and Chad as the origin of Human Kind (See Google Maps).

This corroborates our thesis illustrated in They Lived Before Adam (2009) where we demonstrated with paleontological and archaeological evidence that 7 million years old Toumai man of Chad – ancestor of Homo Erectus - known scientifically as Sahelanthropus tchadensis – a relative of the Ape-man - who was discovered in 2002 by French Professor Michel Brunet, was the direct ancestor Ugwuele man who lived in Igbo land before 500,000 B.C. all the way to the Late Stone Age (see plate 9bb, beneath).

Plate         9AA

Plate 9aa (above)  Seal of Pharaoh Khamasesshi with Sumerian/Igbo/Egyptian semiology script.  Plate 9 bb (below): Early Stone Age (before 500,000 BC – the rough stones), Middle Stone Age and Late Stone Age (300,000 – 100,000 BC – the very smooth and less smooth) stone implements recovered from the Ugwuele caves of Early Men in Abia State, Igbo land, Nigeria 1970, lodged at the University of Nigeria Archaeology Museum (photo by Catherine Acholonu).

Argument Against The Assertions That The Igbo Tribes Evolved Into Homo-Sapiens Independent of Other Races In Africa Or Elsewhere: The Khoikhoi ("people people" or "real people") or Khoi are a division of the Khoisan ethnic group of south-western Africa, closely related to the Bushmen (San). They have lived in this area for about 30,000 years. Khoikhoi is sometimes spelled KhoeKhoe.
The ancestors of the Dravidians spoke a Niger-Congo language.

Plate        9BB

B.B. Lal ("The Only Asian expedition in threatened Nubia: Work by an Indian Mission at Afyeh and Tumas", The Illustrated London Times, 20 April 1963) and Indian Egyptologist has shown conclusively that the Dravidians originated in the Saharan area 5000 years ago.

He claims they came from Kush, in the Fertile African Crescent and were related to the C-Group people who founded the Kerma dynasty in the 3rd millennium B.C. (Lal 1963)

The Dravidians used common black-and-red pottery, which spread from Nubia, through modern Ethiopia, Arabia, Iran into India as a result of the Proto-Saharan dispersal.

B.B. Lal (1963) a leading Indian archaeologist in India has observed that the black and red ware (BRW) dating to the Kerma dynasty of Nubia, is related to the Dravidian megalithic pottery. Singh (1982) believes that this pottery radiated from Nubia to India. This pottery along with wavy-line pottery is associated with the Saharo-Sudanese pottery tradition of ancient Africa.

Aravaanan (1980) has written extensively on African and Dravidian relations. He has illustrated that the Africans and Dravidian share many physical similarities including the dolichocephalic indexes (Aravaanan 1980,pp.62-263; Race and History.com,2006), platyrrhine nasal index (Aravaanan 1980,pp.25-27), stature (31-32) and blood type (Aravaanan 1980,34-35; RaceandHistory.com,2006). Aravaanan (1980,p.40) also presented much evidence for analogous African and Dravidian cultural features including the chipping of incisor teeth and the use of the lost wax process to make bronze works of arts (Aravaanan 1980,p.41).

Dravidian Girl

There are also similarities between the Dravidian and African religions. For example, both groups held a common interest in the cult of the Serpent and believed in a Supreme God, who lived in a place of peace and tranquility ( Thundy, p.87; J.T. Cornelius, "Are Dravidians Dynastic Egyptians", Trans. of the Archaeological Society of South India 1951-1957, pp.90-117; and U.P. Upadhyaya, "Dravidian and Negro-African", International Journal of Dravidian Linguistics 5, no.1).

There are also affinities between the names of many gods including Amun/Amma and Murugan. Murugan the Dravidian god of the mountains parallels a common god in East Africa worshipped by 25 ethnic groups called Murungu, the God who resides in the mountains. There is physical evidence which suggests an African origin for the Dravidians.

The Dravidians live in South India. The Dravidian ethnic group includes the Tamil, Kurukh, Malayalam, Kananda (Kanarese), Tulu, Telugu and etc. Some researchers due to the genetic relationship between the Dravidians and Niger-Congo speaking groups they call the Indians the Sudroid (Indo-African) Race (RaceandHistory,2006).

Dravidian languages are predominately spoken in southern India and Sri Lanka. There are around 125 million Dravidian speakers. These languages are genetically related to African languages. The Dravidians are remnants of the ancient Black population who occupied most of ancient Asia and Europe.

A Dravidian young girl

The major grain exploited by Saharan populations was rice, the yam, and Pennisetum. McIntosh and McIntosh (1988) have shown that the principal domesticate in the southern Sahara was bulrush millet.

There has been considerable debate concerning the transport of African millets to India. Weber (1998) believes that African millets may have come to India by way of Arabia. Wigboldus (1996) on the other hand argues that African millets may have arrived from Africa via the Indian Ocean in Harappan times.

Both of these theories involve the transport of African millets from a country bordering on the Indian Ocean. Yet, Weber (1998) and Wigboldus (1996) were surprised to discover that African millets and bicolor sorghum, did not reach many East African countries until millennia after they had been exploited as a major subsistence crop at Harappan and Gujarat sites.

This failure to correlate the archaeological evidence of African millets in countries bordering on the Indian Ocean and the antiquity of African millets in India suggest that African millets such as Pennisetum and Sorghum must have come to India from another part of Africa.

Modern-day San Bushman

To test this hypothesis we will compare Dravidian and African terms for millet. Winters (1985) has suggested that the Proto-Dravidians formerly lived in the Sahara.

This is an interesting theory because it is in the Sahara that the earliest archaeological Pennisetum has been found.

Millet impressions have been found on Mande ceramics from both Karkarchinkat in the Tilemsi Valley of Mali, and Dar Tichitt in Mauritania between 4000 and 3000 BP. (McIntosh & McIntosh 1983a,1988; Winters 1986b; Andah 1981) Given the archaeological evidence for millets in the Sahara, leads to the corollary theory that if the Dravidians originated in Africa, they would share analogous terms for millet with African groups that formerly lived in the Sahara.

The linguistic and anthropological data make it clear that the Dravidian speaking people were part of the C-Group people who formed the backbone of the Niger-Congo speakers. It indicates that the Dravidians took their red-and-black pottery with them from Africa to India, and the cultivation of millet.

The evidence makes it clear that the genetic evidence indicating a Holocene migration to India for the Dravidian speaking people is wrong. The Dravidian people given the evidence for the first cultivation of millet and red-and-black pottery is firmly dated and put these cultural elements in the Neolithic. The evidence makes it clear that genetic evidence cannot be used to effectively document historic population movements. There is mtDNA data uniting Africans and Dravidians.

Mande Terracotta Sculpture

Linguistic Evidence: 1.1 Many scholars have recognized the linguistic unity of Black African (BA) and Dravidian (Dr.) languages.

These affinities are found not only in the modern African languages but also that of ancient Egypt. These scholars have made it clear that lexical, morphological and phonetic unity exists between African languages in West and North Africa as well as the Bantu group.

1.2 K.P. Arvaanan (1976) has noted that there are ten common elements shared by BA languages and the Dr. group. They are (1) simple set of five basic vowels with short-long consonants;(2) vowel harmony; (3) absence of initial clusters of consonants; (4) abundance of geminated consonants; (5) distinction of inclusive and exclusive pronouns in first person plural; (6) absence of degrees of comparison for adjectives and adverbs as distinct morphological categories; (7) consonant alternation on nominal increments noticed by different classes; (8)distinction of completed action among verbal paradigms as against specific tense distinction;(9) two separate sets of paradigms for declarative and negative forms of verbs; and (l0) use of reduplication for emphasis.

1.3 There has been a long development in the recognition of the linguistic unity of African and Dravidian languages. The first scholar to document this fact was the French linguist L. Homburger (1950,1951,1957,1964). Prof.

Indus Valley Symbols

Homburger who is best known for her research into African languages was convinced that the Dravidian languages explained the morphology of the Senegalese group particularly the Serere, Fulani group. She was also convinced that the kinship existed between Kannanda and the Bantu languages, and Telugu and the Mande group. Dr. L. Homburger is credited with the discovery for the first time of phonetic, morphological and lexical parallels between Bantu and Dravidians

1.6 By the 1970's numerous scholars had moved their investigation into links between Dr. and BA languages on into the Senegambia region. Such scholars as Cheikh T. N'Diaye (1972) a Senegalese linguist and U.P. Upadhyaya (1973) of India have proved conclusively Dr. Homburger's theory of unity between the Dravidian and the Senegalese languages.

1.7 C.T. N'Diaye, who studied Tamil in India, has identified nearly 500 cognates of Dravidian and the Senegalese languages. Upadhyaya (1973) after fieldwork in Senegal discovered around 509 Dravidian and Senegambian words that show full or slight correspondence.

1.8 As a result of the linguistic evidence the Congolese linguist Th. Obenga suggested that there was an Indo-African group of related languages. To prove this point we will discuss the numerous examples of phonetic, morphological and lexical parallels between the Dravidian group: Tamil (Ta.), Malayalam (Mal.), Kannanda/Kanarese (Ka.), Tulu (Tu.), Kui-Gondi, Telugu (Tel.) and Brahui; and Black African languages: Manding (Man.),Egyptian (E.), and Senegalese (Sn.)

Translation from English, Dravidian, Senegalese and Mading to Yoruba and Igbo by S A Akinyemi

6.1 Dravidian and Senegalese. Cheikh T. N'Diaye (1972) and U.P. Upadhyaya (1976) have firmly established the linguistic unity of the Dravidian and Senegalese languages. They present grammatical, morphological, phonetic and lexical parallels to prove their point.

6.2 In the Dravidian and Senegalese languages there is a tendency for the appearance of open syllables and the avoidance of non-identical consonant clusters. An accent is usually found on the initial syllable of a word in both these groups. Upadhyaya (1976) has recognized that there are many medial geminated consonants in Dravidian and Senegalese. Due to their preference for open syllables final consonants are rare in these languages.

6.3 There are numerous parallel participle and abstract noun suffixes in Dravidian and Senegalese. For example, the past participle in Fulani (F) -o, and oowo the agent formative, corresponds to Dravidian -a, -aya, e.g., F. windudo 'written', windoowo 'writer'.

Translation from English, Dravidian and Senegalese  to Yoruba and Igbo by S A Akinyemi

6.4 The Wolof (W) -aay and Dyolo ay, abstract noun formative corresponds to Dravidian ay, W. baax 'good', baaxaay 'goodness'; Dr. apala 'friend', bapalay 'friendship'; Dr. hiri 'big', hirime 'greatness', and nal 'good', nanmay 'goodness'.

6.5 There is also analogy in the Wolof abstract noun formative suffix -it, -itt, and Dravidian ita, ta, e.g., W. dog 'to cut', dogit 'sharpness'; Dr. hari 'to cut', hanita 'sharp-ness'.

6.6 The Dravidian and Senegalese languages use reduplication of the bases to emphasize or modify the sense of the word, e.g., D. fan 'more', fanfan 'very much'; Dr. beega 'quick', beega 'very quick'.

Above we provided linguistic examples from many different African Supersets (Families) including the Mande and Niger-Congo groups to prove the analogy between Dravidian and Black African languages.

Goddess Ashoka the Great Indus Valley

The evidence is clear that the Dravidian and Black African languages should be classed in a family called Indo-African as suggested by Th. Obenga.

This data further supports the archaeological evidence accumulated by Dr. B.B Lal (1963) which proved that the Dravidians originated in the Fertile African Crescent.

Agricultural Evidence: One of the principal groups to use millet in Africa are the Northern Mande speaking people (Winters, 1986).

The Northern Mande speakers are divided into the Soninke and Malinke-Bambara groups.

Holl (1985,1989) believes that the founders of the Dhar Tichitt site where millet was cultivated in the 2nd Millenium B.C., were northern Mande speakers.

To test this theory we will compare Dravidian and Black African agricultural terms, especially Northern Mande. The linguistic evidence suggests that the Proto-Dravidians belonged to an ancient sedentary culture which existed in Saharan Africa. We will call the ancestor of this group Paleo-Dravido-Africans. End of Alternative but parallel point of views to that of Professor Achonolu.

The idea is to present our followers with other but also credible researches parallel to Prof. Achonolu's as well as broadening your knowledge about other reliable but different assertions. End of part 8 of 10. Next blog on 13/03/19. We will be talking directly to our ancestors by translating the symbols they left behind on their objects, tombstones, shrines and occultist artifacts.