Cheikh Anta Diop

**Cheikh Anta Diop** (29 December 1923 – 7 February 1986) be one Senegalese historian, anthropologist, physicist plus politician wey study human race ein origins plus pre-colonial African culture. Diop ein work dey considered as foundation for de theory of Afrocentricity, even though he no describe himself as Afrocentrist. De kind questions wey he raise about cultural bias insyd scientific research help push forward de postcolonial direction insyd study of African civilizations.

Diop argue say African people get shared cultural continuity wey strong pass de differences wey different ethnic groups show through language den culture development over time. Some people criticize ein ideas say dem base on outdated sources plus old-school race conception, but some scholars defend am say people dey misrepresent ein work plenty. 

Cheikh Anta Diop University (formerly known as de University of Dakar), insyd Dakar, Senegal, be named after him.

## Early life
Dem born Diop insyd Thieytou insyd Diourbel Region, Senegal, come from aristocratic Muslim Wolof family wey educate am insyd traditional Islamic school. Ein family dey inside Mouride brotherhood, wey according to Diop be de only independent Muslim fraternity for Africa. He earn de colonial equivalent of metropolitan French baccalauréat insyd Senegal before he move go Paris go study for degree.

## Studies insyd Paris
Insyd 1946, when Diop dey 23 years, he go Paris go study. He first enroll make he study higher mathematics, but later he switch go philosophy insyd Faculty of Arts for University of Paris. He get ein first degree (licence) insyd philosophy insyd 1948, then enroll insyd Faculty of Sciences wey he receive two diplomas insyd chemistry insyd 1950.

Insyd 1948, Diop edit one special edition of de journal *Musée vivant* together plus Madeleine Rousseau, one professor of art history. Dis journal be publication from Association populaire des amis des musées (APAM). Dem start APAM insyd 1936 by people wey dey de political left wing, make culture reach wider audience. De special edition of de journal come because of de centenary of de abolition of slavery insyd French colonies, den e aim present overview of matters wey dey affect contemporary African culture plus society. Diop contribute article to de journal: *"Quand pourra-t-on parler d'une renaissance africaine"* (When we go fit talk about African Renaissance?). He examine different areas of artistic creation, talk about African languages, wey he say go be de source of regeneration for African culture. He suggest say African culture suppose rebuild on top ancient Egypt foundation, same way European culture build on top legacy of ancient Greece den Rome.

Insyd 1949, Diop register proposed title for Doctor of Letters thesis, *"The Cultural Future of African thought,"* under de direction of Professor Gaston Bachelard. Insyd 1951 he register second thesis title, *"Who were de pre-dynastic Egyptians,"* under Professor Marcel Griaule.

Insyd 1953, he meet Frédéric Joliot-Curie, Marie Curie ein son-in-law for de first time, den insyd 1957 Diop begin specialize insyd nuclear physics for de Laboratory of Nuclear Chemistry of de College de France wey Frederic Joliot-Curie dey run till he die insyd 1958, plus de Institut Pierre et Marie Curie for Paris. He end up translate parts of Einstein ein Theory of Relativity into ein native Wolof.

According to wetin Diop talk, ein education for Paris include History, Egyptology, Physics, Linguistics, Anthropology, Economics den Sociology. For Paris, Diop study under André Aymard, professor of History wey later become Dean of de Faculty of Letters for University of Paris. He talk say he "gain understanding of de Greco-Latin world as student of Gaston Bachelard, Frédéric Joliot-Curie, André Leroi-Gourhan, den others."

For ein 1954 thesis, Diop argue say ancient Egypt na Black people dey populate am. He explain say he use de terms "negro", "black", "white" den "race" as "immediate givens" in de Bergsonian sense, den he go ahead propose operational definitions for dem terms. He talk say Egyptian language plus culture later spread go West Africa. When he publish plenty of ein ideas insyd de book *Nations nègres et culture (Negro Nations and Culture)*, e make am become one of de most controversial historians of ein time.

Insyd 1956, he register anoda proposed thesis for Doctor of Letters, wey ein title be “De areas of matriarchy den patriarchy insyd ancient times.” From 1956, he teach physics plus chemistry for two Paris lycees as assistant master, before he move go College de France. In 1957, he register ein new thesis title “Comparative study of political den social systems of Europe plus Africa, from Antiquity to de formation of modern states.” Dis new topics no relate insyd ancient Egypt but e dey focus on de forms of organisation of African plus European societies den how dem evolve. He get ein doctorate insyd 1960.

## Career
Diop serve as a member of de UNESCO International Scientific Committee for de Drafting of a General History of Africa insyd 1971 den wrote de opening chapter about de origins of de ancient Egyptians insyd de UNESCO *General History of Africa*. Insyd dis chapter, he present anthropological den historical evidence insyd support of ein hypothesis dat Ancient Egyptians have a close genetic affinity plus Sub-Saharan African ethnic groups, including a shared B blood group between modern Egyptians den West Africans, "negroid" bodily proportions insyd ancient Egyptian art den mummies, microscopic analysis of melanin levels insyd mummies from de laboratory of de Musée de L'Homme in Paris, primary accounts of Greek historians, and shared cultural linkages between Egypt den Africa insyd areas of totemism den cosmology. At de symposium Diop's conclusions were met with an array of responses, from strong objections to enthusiastic support.

## Reception
Diop ein work has been both extensively praised den extensively criticized by a variety of scholars.

### Positive reception
African-American historian John Henrik Clarke call Diop “one of de greatest historians to emerge insyd African world insyd twentieth century,” noting say ein theoretical approach come from various disciplines, including “hard sciences.” Clarke still talk say ein book, *The African Origin of Civilization: Myth or Reality*, challenge contemporary attitudes “about de place of African people insyd scholarly circles around de world” den e base ein argument on “historical, archaeological plus anthropological evidence to support ein thesis.” He later summarise say Diop contribute to one new “concept of African history” among African den African-American historians.

S.O.Y. Keita (wey ein real name be J.D. Walker), biological anthropologist, contend say “ein views, or some of dem, dem misrepresent am seriously” den he argue say e get linguistic, anthropological plus archaeological evidence wey support Diop ein views. De author still talk say “Diop, even though he no express am clear, dey think insyd terms of biogeography plus biohistory for ein definitions. He define populations in ethnic or ethnogeographical way. Nile Valley populations absorb ‘foreign genes,’ but dis one no change demma Africanity.”

Stuart Tyson Smith, Egyptologist plus professor of anthropology for University of California, Santa Barbara, talk say Diop ein book *The African Origin of Civilization*, wey dem publish insyd 1974, be “highly influential work wey rightly point out de African origins of Egyptian civilization, but e still reinforce de methodological plus theoretical foundations of colonialist theories of history, dey embrace racialist thinking den just reverse de flow of diffusionist models.”

Guyanese educator plus novelist Oscar Dathrone give Diop credit as “unique unifier” wey fight de “built-in prejudices of de scholars of ein time” plus present more comprehensive view of African historical development.

Bethwell Allan Ogot, Kenyan historian plus editor of UNESCO General History of Africa Volume 5, talk say “Cheikh Anta Diop wrest Egyptian civilization from de Egyptologists plus restore am back to de mainstream of African history.”

Esperanza Brizuela Garcia, professor of history, write say Diop “be most persuasive among intellectuals of African descent insyd diaspora” plus among Afrocentric scholars wey criticize say world historians dey omit Africa from demma works. Garcia still add say ein book *The African Origin of Civilization* best represent “Afrocentric critique” but “e do am without serious engagement plus de diversity plus complexity of African experience, den e only give limited challenge to de Eurocentric values wey e wan remove.”

Firinne Ni Chreachain, academic wey dey study African literature, describe am say e be “one of de most deeply revolutionary thinkers wey francophone Africa produce” insyd de twentieth century. She talk say ein radio-carbon techniques “enable am prove, contrary to wetin European Egyptologists dey claim, say plenty of de ancient Egyptian ruling class wey Europeans dey respect be black Africans.”

Helen Tilley, Associate professor for history insyd Northwestern University, mention say de academic debates over “The African Origin of Civilizations” still dey go on. But she talk say “more general points wey Cheikh Anta Diop” dey try establish “don turn common” den say “nobody for assume say pure lineage” fit link to “any intellectual genealogy, ’cause entanglements, appropriations, mutations plus dislocations be de normal, no be exception.”

Dawne Y. Curry, Associate Professor for History plus Ethnic Studies, talk say “Diop ein biggest contribution to scholarly work dey insyd ein endless search for physiological plus genetic evidence to back ein thesis. E use mummies, bone measurements plus blood types to check age plus evolution, Diop change scientific research.” But she note say people no first gree hear am, though “more den more scholarship start support Diop ein conclusions, wey give am international respect.”

Josep Cervello Autuori, Associate Professor plus Lecturer insyd Egyptology, assess de cultural tradition wey Diop establish den note say “de West fail consider ein contributions, sometimes ignore dem completely, insyd other times consider dem as de fruit of de socio-political excitement insyd de era of African independence.” Autuori argue say Diop ein academic contributions for be recognised as “a recontextualisation plus a rethinking of de Pharaonic civilisation from African perspective,” sake of how Egypt still get parallels insyd Africa.

Diop win de joint prize for most influential African intellectual plus W.E.B. Du Bois insyd de first World Festival of Black Arts insyd 1966. He win de Grand prix de la mémoire for de GPLA 2015. De Cheikh Anta Diop University (wey dem know before as University of Dakar), insyd Dakar, Senegal, dey bear ein name to honor am.

### Negative reception
According to Andrew Francis Clark, Associate Professor for History insyd de University of North Carolina-Wilmington plus Lucie Colvin Phillips, Professor for African Studies insyd de University of Maryland, “even though Diop ein work don influence people, historians generally discredit am.”

Robert O. Collins, former history professor insyd University of California, Santa Barbara, plus James M. Burns, history professor insyd Clemson University, both describe Diop ein writings about Ancient Egypt as “revisionist.”

Diop ein book *Civilization or Barbarism* get description from Robert Todd Carroll, Professor for Philosophy plus author, as Afrocentric pseudohistory. According to Marnie Hughes-Warrington, Diop ein works face criticism from top French Africanists wey oppose de radical movements of African organisations against imperialism. But dem—plus later critics—still recognise de value of ein work for creating propaganda programme wey go promote African unity. Likewise, Santiago Juan-Navarro, Professor for Spanish insyd Florida International University, describe Diop say e “take de task to support dis Afrocentric view of history from one radical plus ‘mythic’ angle.”

Historian Robin Derricourt, insyd summarising Diop ein legacy, talk say ein work “increase francophone black pride, though e trap insyd outdated models of racial classification.” Stephen Howe, professor for de history of colonialism insyd Bristol University, write say Diop ein work mostly base on disagreements plus Victorian-era thinkers like J.J. Bachofen, Lewis Henry Morgan den Friedrich Engels, den criticize am say e “no take modern research into account.”

Immanuel Wallerstein talk say Diop ein hypothesis insyd *Antériorité des Civilisations Nègres: Mythe ou Vérité Historique?* (1955) be “presented without supporting data,” but e get “de interesting effect of turning upside-down Western cultural assumptions.”

Kevin MacDonald, archeology doctor, be critical of wetin e see as Diop ein “cavalier attitude” insyd doing “amateur, non-statistical comparison of languages” between West Africa plus Egypt. MacDonald still feel say dat kind attitude show “disrespect for de discipline” plus for “de methodology of linguistics.” But e talk say Diop ask “correct plus relevant questions” wey dey check possible connections between Egypt plus de African continent beyond Nubia.

Historian Clarence E. Walker condemn Diop ein claim say Ramses II be black, say e no get qualification, e be useless effort plus “probably de single most unsuccessful attempt by a scholar to trace de racial origin of one Egyptian notable.”

Mary Lefkowitz, scholar for Classics, accuse Diop say e give ein readers only selected den, to some level, distorted information. She criticize ein methodology, talk say de way e write make am disregard historical evidence, especially if e come from European sources.

Wey linguist Russell Schuh write response to Diop ein book *Parenté génétique de l'égyptien pharaonique et des langues négro-africaines*, e state say: “If person go take Diop ein statements just like dat, e go look like nobody ever do historical work on African languages before 1977. If you check ein bibliography, you no go see mention of any work insyd African historical linguistics… E fit be say Diop no know about dem works, or e choose ignore dem. Anyhow, de scholarship wey base ein work be suspect.”

Historian plus classicist Frank M. Snowden Jr. talk say Diop dey misinterpret de classical usage of color words, e distort classical sources plus e omit Greek den Roman authors, wey he claim say dem make clear separation between Egyptians plus Ethiopians.

## Publications
* Rousseau, Madeleine and Cheikh Anta Diop (1948), "1848 Abolition de l'esclavage – 1948 evidence de la culture nègre", *Le musée vivant*, issue 36–37. Special issue of journal "consacré aux problèmes culturels de l'Afrique noire a été établi par Madeleine Rousseaux et Cheikh Anta Diop". Paris: APAM, 1948.
* (1954) *Nations nègres et culture*, Paris: Éditions Africaines. Second edition (1955), *Nations nègres et culture: de l'antiquité nègre-égyptienne aux problèmes culturels de l'Afrique noire d'aujourd'hui*, Paris: Éditions Africaines. Third edition (1973), Paris: Présence Africaine, , . Fourth edition (1979), .
* (1959) *L'unité culturelle de l'Afrique noire: domaines du patriarcat et du matriarcat dans l'antiquité classique*, Paris: Présence Africaine. Second edition (), Paris: Présence Africaine, , . English edition (1959), *The Cultural Unity of Negro Africa* Paris. Subsequent English edition (), Paris: Présence Africaine. English edition (1978), *The Cultural Unity of Black Africa: the domains of patriarchy and of matriarchy in classical antiquity*, Chicago: Third World Press, . Subsequent English edition (1989) London: Karnak House, .
* (1960) *L' Afrique noire pré-coloniale. Étude comparée des systèmes politiques et sociaux de l'Europe et de l'Afrique noire, de l'antiquité à la formation des états modernes*, Paris: Présence africaine. Second edition (1987), . (1987), *Precolonial Black Africa: a comparative study of the political and social systems of Europe and Black Africa, from antiquity to the formation of modern states*. Translated by Harold J. Salemson. Westport, Conn.: L. Hill, , , , .
* (1960) *Les Fondements culturels, techniques et industriels d'un futur état fédéral d'Afrique noire*, Paris. Second revised and corrected edition (1974), *Les Fondements économiques et culturels d'un état fédéral d'Afrique noire*, Paris: Présence Africaine.
* (1967) *Antériorité des civilisations nègres: mythe ou vérité historique?* Series: Collection Préhistoire-antiquité négro-africaine, Paris: Présence Africaine. Second edition (), , .
* (1968) *Le laboratoire de radiocarbone de l'IFAN*. Series: Catalogues et documents, Institut Français d'Afrique Noire No. 21.
* (1974) *The African Origin of Civilization: Myth or Reality* (translation of sections of *Antériorité des civilisations négres* and *Nations nègres et culture*). Translated from the French by Mercer Cook. New York: L. Hill, , 
* (1974) *Physique nucléaire et chronologie absolue*. Dakar: IFAN. Initiations et études Africaines no. 31.
* (1977) *Parenté génétique de l'égyptien pharaonique et des langues négro-africaines: processus de sémitisation*, Ifan-Dakar: Les Nouvelles Éditions Africaines, .
* (1978) *Black Africa: the economic and cultural basis for a federated state.* Translation by Harold Salemson of *Fondements économiques et culturels d'un état fédéral d'Afrique noire*. Westport, Conn.: Lawrence Hill & Co, , . New expanded edition (1987)  (Africa World Press), .
* UNESCO Symposium on the Peopling of Ancient Egypt and the Deciphering of Meroitic Script. Cheikh Anta Diop (ed.) (1978), *The peopling of ancient Egypt and the deciphering of Meroitic script: proceedings of the symposium held in Cairo from 28 January to 3 February 1974*, UNESCO. Subsequent edition (1997), London: Karnak House, .
* () *Civilisation ou barbarie: anthropologie sans complaisance*, Présence Africaine, , . English edition (), *Civilization or Barbarism: an authentic anthropology* Translated from the French by Yaa-Lengi Meema Ngemi, edited by Harold J. Salemson and Marjolijn de Jager. Brooklyn, NY: Lawrence Hill Books, c1991. , , .
* (1989) *Nouvelles recherches sur l'égyptien ancien et les langues négro-africaines modernes*, Paris: Présence Africaine, .
* (1989) *Egypte ancienne et Afrique Noire*. Reprint of article in *Bulletin de l'IFAN*, vol. XXIV, series B, no. 3–4, 1962, pp.&nbsp;449 à 574. Université de Dakar. Dakar: IFAN.
* () *Alerte sous les tropiques: articles 1946–1960: culture et développement en Afrique noire*, Paris: Présence africaine, . English edition (1996), *Towards the African renaissance: essays in African culture & development, 1946–1960*. Translated by Egbuna P. Modum. London: Karnak House, , .
* Joseph-Marie Essomba (ed.) (1996), *Cheikh Anta Diop: son dernier message à l'Afrique et au monde*. Series: Sciences et connaissance. Yaoundé, Cameroun: Editions AMA/COE.
* (2006) *Articles: publiés dans le bulletin de l'IFAN*, Institut fondamental d'Afrique noire (1962–1977). Series: Nouvelles du sud; no 35–36. Yaoundé: Silex. , , , .

### Bibliography
*Présence Africaine (ed.) (1989), *Hommage à Cheikh Anta Diop  – Homage to Cheikh Anta Diop*, Paris: Special Présence Africaine, New Bilingual Series N° 149–150.
* Prince Dika-Akwa nya Bonambéla (ed.) (2006), *Hommage du Cameroun au professeur Cheikh Anta Diop*, Dakar: Panafrika. Dakar: Nouvelles du Sud. , .

## References



## Read further

* Cheikh Anta Diop (1989), *[https://books.google.com/books?id=dHnDH-m9UQYC The African Origin of Civilization: Myth Or Reality]*, Chicago Review Press, 
* François-Xavier Fauvelle (1996), *L'Afrique de Cheikh Anta Diop: histoire et idéologie*, Karthala Editions (in French)

## External links

* Cheikh Anta Diop Conference
* Cheikh Anta Diop at *Africa Within*
* A Brief Biography of an African Champion at Raceandhistory.com
* Summary of Cheikh Anta Diop's Work (in French) at Ankhonline.com
* Université Cheikh Anta Diop de Dakar Cheikh Anta Diop University of Dakar
* Cheikh Anta Diop, The Pharaoh of Knowledge
* Listen to interviews with Cheikh Anta Diop (in French) at Rufisque News