German 1932 ethnographic map portraying Hamites (in German: "Hamiten") as a subdivision of the Caucasian race ("Kaukasische Rasse"). (Meyers Blitz-Lexikon).Geographic identifications of Flavius Josephus, c. 100 AD; Japheth's sons shown in red, Ham's sons in blue, Shem's sons in green.
The term was originally used in contrast to the other two proposed divisions of mankind based on the story of Noah: Semites and Japhetites. The appellation Hamitic was applied to the Berber, Cushitic, and Egyptian branches of the Afroasiatic language family, which, together with the Semitic branch, was formerly labelled "Hamito-Semitic".[5] Because the three Hamitic branches have not been shown to form an exclusive (monophyletic) phylogenetic unit of their own, separate from other Afroasiatic languages, linguists no longer use the term in this sense. Each of these branches is instead now regarded as an independent subgroup of the larger Afroasiatic family.[6]
Beginning in the late 19th century, scholars generally classified the Hamitic race as a subgroup of the Caucasian race, alongside the Aryan race and the Semitic[7][8] – thus grouping the non-Semitic populations native to North Africa and the Horn of Africa, including the Ancient Egyptians.[4] According to the Hamitic theory, this "Hamitic race" was superior to or more advanced than the "Negroid" populations of Sub-Saharan Africa. In its most extreme form, in the writings of C. G. Seligman, this theory asserted that virtually all significant achievements in African history were the work of "Hamites".
Since the 1960s, the Hamitic hypothesis and Hamitic theory, along with other theories of "race science", have been discredited in science.[9]
This T and O map, from the first printed version of Isidore's Etymologiae, identifies the three known continents as populated by descendants of Sem (Shem), Iafeth (Japheth) and Cham (Ham).1889 ethnographic map of Africa, with "Hamites" shown in white.
The term Hamitic originally referred to the peoples said to be descended from Ham, one of the Sons of Noah according to the Bible. According to the Book of Genesis, after Noah became drunk and Ham dishonored his father, upon awakening Noah pronounced a curse on Ham's youngest son, Canaan, stating that his offspring would be the "servants of servants". Of Ham's four sons, Canaan fathered the Canaanites, while Mizraim fathered the Egyptians, Cush the Cushites, and Phut the Libyans.[10]
During the Middle Ages, Jews and Christians considered Ham to be the ancestor of all Africans. Noah's curse on Canaan as described in Genesis began to be interpreted by some theologians as having caused visible racial characteristics in all of Ham's offspring, notably black skin. In a passage unrelated to the curse on Canaan, the sixth-century Babylonian Talmud says that Ham and his descendants were cursed with black skin, which modern scholars have interpreted as an etiological myth for skin color. [8][11]:522 Later, Western and Islamic traders and slave owners used the concept of the "Curse of Ham" to justify the enslaving of Africans.[12][8]:522[11]
A significant change in Western views on Africans came about when Napoleon's 1798 invasion of Egypt drew attention to the impressive achievements of Ancient Egypt, which could hardly be reconciled with the theory of Africans being inferior or cursed. In consequence, some 19th century theologians emphasized that the biblical Noah restricted his curse to the offspring of Ham's youngest son Canaan, while Ham's son Mizraim, the ancestor of the Egyptians, was not cursed.[8]:526–7
Constructing the "Hamitic race"
Languages of pastoralist Bedouins such as the Beja were the model for the conflation of ethnic and linguistic evidence in the construction of Hamitic identity.
Following the Age of Enlightenment, many Western scholars were no longer satisfied with the biblical account of the early history of mankind, but started to develop faith-independent theories. These theories were developed in a historical situation where most Western nations were still profiting from the enslavement of Africans.[8]:524 In this context, many of the works published on Egypt after Napoleon's expedition "seemed to have had as their main purpose an attempt to prove in some way that the Egyptians were not Negroes",[8]:525 thus separating the high civilization of Ancient Egypt from what they wanted to see as an inferior race. Authors such as W. G. Browne, whose Travels in Africa, Egypt and Syria was published in 1799, laid the "seeds for the new Hamitic myth that was to emerge in the very near future", insisting that the Egyptians were white.[8]:526
In the mid-19th century, the term Hamitic acquired a new anthropological meaning, as scholars asserted that they could discern a "Hamitic race" that was distinct from the "Negroid" populations of Sub-Saharan Africa. Richard Lepsius would coin the appellation Hamitic to denote the languages which are now seen as belonging to the Berber, Cushitic and Egyptian branches of the Afroasiatic family.[5]
"Perhaps because slavery was both still legal and profitable in the United States ... there arose an American school of anthropology which attempted to prove scientifically that the Egyptian was a Caucasian, far removed from the inferior Negro".[8]:526 Through craniometry conducted on thousands of human skulls, Samuel George Morton argued that the differences between the races were too broad to have stemmed from a single common ancestor, but were instead consistent with separate racial origins. In his Crania Aegyptiaca (1844), Morton analyzed over a hundred intact crania gathered from the Nile Valley, and concluded that the ancient Egyptians were racially akin to Europeans. His conclusions would establish the foundation for the American School of anthropology, and would also influence proponents of polygenism.[13]
Development of the Hamitic hypothesis
In his influential The Mediterranean Race (1901), the anthropologist Giuseppe Sergi argued that the Mediterranean race had likely originated from a common ancestral stock that evolved in the Sahara region in Africa, and which later spread from there to populate North Africa, the Horn of Africa, and the circum-Mediterranean region.[14] According to Sergi, the Hamites themselves constituted a Mediterranean variety, and one situated close to the cradle of the stock.[15] He added that the Mediterranean race "in its external characters is a brown human variety, neither white nor negroid, but pure in its elements, that is to say not a product of the mixture of Whites with Negroes or negroid peoples."[16] Sergi explained this taxonomy as inspired by an understanding of "the morphology of the skull as revealing those internal physical characters of human stocks which remain constant through long ages and at far remote spots[...] As a zoologist can recognise the character of an animal species or variety belonging to any region of the globe or any period of time, so also should an anthropologist if he follows the same method of investigating the morphological characters of the skull[...] This method has guided me in my investigations into the present problem and has given me unexpected results which were often afterwards confirmed by archaeology or history."[17]
Egyptian woman with ovoid facial profile, from Giuseppe Sergi's The Mediterranean Race (1901).
The Hamitic hypothesis reached its apogee in the work of C. G. Seligman, who argued in his book The Races of Africa (1930) that:
Apart from relatively late Semitic influence... the civilizations of Africa are the civilizations of the Hamites, its history is the record of these peoples and of their interaction with the two other African stocks, the Negro and the Bushmen, whether this influence was exerted by highly civilized Egyptians or by such wider pastoralists as are represented at the present day by the Beja and Somali... The incoming Hamites were pastoral Caucasians – arriving wave after wave – better armed as well as quicker witted than the dark agricultural Negroes."[18][8]:521
Seligman asserted that the Negro race was essentially static and agricultural, and that the wandering "pastoral Hamitic" had introduced most of the advanced features found in central African cultures, including metal working, irrigation and complex social structures.[19][8]:530 Despite criticism, Seligman kept his thesis unchanged in new editions of his book into the 1960s.[8]:530
Hamitic hypotheses operated in West Africa as well, and they changed greatly over time.[20]
With the demise of the concept of Hamitic languages, the notion of a definable "Hamite" racial and linguistic entity was heavily criticised. In 1974, writing about the African Great Lakes region, Christopher Ehret described the Hamitic hypothesis as the view that "almost everything more un-'primitive', sophisticated or more elaborate in East Africa [was] brought by culturally and politically dominant Hamites, immigrants from the North into East Africa, who were at least part Caucasoid in physical ancestry".[9] He called this a "monothematic" model, which was "romantic, but unlikely" and "[had] been all but discarded, and rightly so". He further argued that there were a "multiplicity and variety" of contacts and influences passing between various peoples in Africa over time, something that he suggested the "one-directional" Hamitic model obscured.[9]
Somali man of "Eastern Hamitic type", from Malvina Hoffman's Races of Mankind (1929)
Sergi outlined the constituent Hamitic physical types, which would form the basis for the work of later writers such as Carleton Coon and C. G. Seligman. In his book The Mediterranean Race (1901), he wrote that there was a distinct Hamitic ancestral stock, which could be divided into two subgroups: the Western Hamites (or Northern Hamites, comprising the Berbers of the Mediterranean, Atlantic and Sahara, Tibbu, Fula, and extinct Guanches), and the Eastern Hamites (or Ethiopids, comprising Ancient and Modern Egyptians (but not the Arabs in Egypt), Nubians, Beja, Abyssinians, Galla, Danakil, Somalis, Masai, Bahima and Watusi).[21][22]
According to Coon, typical Hamitic physical traits included narrow facial features; an orthognathous visage; light brown to dark brown skin tone; wavy, curly or straight hair; thick to thin lips without eversion; and a dolichocephalic to mesocephalic cranial index.[23]
According to Ashley Montagu "Among both the Northern and Eastern Hamites are to be found some of the most beautiful types of humanity."[4]
"Hamiticised Negroes"
In the African Great Lakes region, Europeans based the various migration theories of Hamitic provenance in part on the long-held oral traditions of local populations such as the Tutsi and Hima (Bahima, Wahuma or Mhuma). These groups asserted that their founders were "white" migrants from the north (interpreted as the Horn of Africa and/or North Africa), who subsequently "lost" their original language, culture, and much of their physiognomy as they intermarried with the local Bantus. Explorer J.H. Speke recorded one such account from a Wahuma governor in his book, Journal of the Discovery of the Source of the Nile.[24] According to Augustus Henry Keane, the Hima King Mutesa I also claimed Oromo (Galla) ancestors and still reportedly spoke an Oromo idiom, though that language had long since died out elsewhere in the region.[25] The missionary R. W. Felkin, who had met the ruler, remarked that Mutesa "had lost the pure Hamitic features through admixture of Negro blood, but still retained sufficient characteristics to prevent all doubt as to his origin".[26] Thus, Keane would suggest that the original Hamitic migrants to the Great Lakes had "gradually blended with the aborigines in a new and superior nationality of Bantu speech".[25]
Speke believed that his explorations uncovered the link between "civilized" North Africa and "primitive" central Africa. Describing the Ugandan Kingdom of Buganda, he argued that its "barbaric civilization" had arisen from a nomadic pastoralist race who had migrated from the north and was related to the Hamitic Oromo (Galla) of Ethiopia.[8]:528 In his Theory of Conquest of Inferior by Superior Races (1863), Speke would also attempt to outline how the Empire of Kitara in the African Great Lakes region may have been established by a Hamitic founding dynasty.[27] These ideas, under the rubric of science, provided the basis for some Europeans asserting that the Tutsi were superior to the Hutu. In spite of both groups being Bantu-speaking, Speke thought that the Tutsi had experienced some "Hamitic" influence, partly based on their facial features being comparatively more narrow than those of the Hutu. Later writers followed Speke in arguing that the Tutsis had originally migrated into the lacustrine region as pastoralists and had established themselves as the dominant group, having lost their language as they assimilated to Bantu culture.[28][pageneeded]
Seligman and other early scholars believed that, in the African Great Lakes and parts of Central Africa, invading Hamites from North Africa and the Horn of Africa had mixed with local "Negro" women to produce several hybrid "Hamiticised Negro" populations. The "Hamiticised Negroes" were divided into three groups according to language and degree of Hamitic influence: the "Negro-Hamites" or "Half-Hamites" (such as the Maasai, Nandi and Turkana), the Nilotes (such as the Shilluk and Nuer), and the Bantus (such as the Hima and Tutsi). Seligman would explain this Hamitic influence through both demic diffusion and cultural transmission:
At first the Hamites, or at least their aristocracy, would endeavour to marry Hamitic women, but it cannot have been long before a series of peoples combining Negro and Hamitic blood arose; these, superior to the pure Negro, would be regarded as inferior to the next incoming wave of Hamites and be pushed further inland to play the part of an incoming aristocracy vis-a-vis the Negroes on whom they impinged... The end result of one series of such combinations is to be seen in the Masai [sic], the other in the Baganda, while an even more striking result is offered by the symbiosis of the Bahima of Ankole and the Bahiru [sic].[29][19]
In his work The Uganda Protectorate (1902, Harry Johnston claims that the Hamites are "Negroid rather than Negro" and that Negroes learned "all the civilization they possessed |before the coming of the white man" from the Hamites:
The fifth and last amongst these main stocks is the Hamitic, which is Negroid rather than Negro. This is the division of African peoples to which the modern Somali and Gala belong, and of which the basis of the population of ancient Egypt consisted... Rather it would seem as though ancient Egypt traded and communicated directly with what is now Abyssinia and the Land of Punt (Somaliland), and that the Hamitic peoples of these countries facing the Red Sea and Indian Ocean carried a small measure of Egyptian culture into the lands about the Nile Lakes. In this way, and through Uganda as a half-way house, the totally savage Negro received his knowledge of smelting and working iron, all his domestic animals and cultivated plants (except those, of course, subsequently introduced by Arabs from Asia and Portuguese from America), all his musical instruments higher in development than the single bowstring and the resonant hollow log, and, in short, all the civilization he possessed before the coming of the white man" [30]
European colonial powers in Africa were influenced by the Hamitic hypothesis in their policies during the twentieth century. For instance, in Rwanda, German and Belgian officials in the colonial period displayed preferential attitudes toward the Tutsis over the Hutu. Some scholars argued that this bias was a significant factor that contributed to the 1994 Rwandan genocide of the Tutsis by the Hutus.[31][32]
African-American reception
George Wells Parker, founder of the Hamitic League of the World
African-American scholars were initially ambivalent about the Hamitic hypothesis. Because Sergi's theory proposed that the superior Mediterranean race had originated in Africa, some African-American writers believed that they could appropriate the Hamitic hypothesis to challenge Nordicist claims about the superiority of the white Nordic race. The latter "Nordic" concept was promoted by certain writers, such as eugenicist Madison Grant. According to Yaacov Shavit, this generated "radical Afrocentric theory, which followed the path of European racial doctrines". Writers who insisted that the Nordics were the purest representatives of the Aryan race indirectly encouraged "the transformation of the Hamitic race into the black race, and the resemblance it draws between the different branches of black forms in Asia and Africa."[33]
In response, historians published in the Journal of Negro History stressed the cross-fertilization of cultures between Africa and Europe: for instance, George Wells Parker adopted Sergi's view that the "civilizing" race had originated in Africa itself.[34][35] Similarly, black pride groups appropriated the concept of Hamitic identity for their own purposes. Parker founded the Hamitic League of the World in 1917 to "inspire the Negro with new hopes; to make him openly proud of his race and of its great contributions to the religious development and civilization of mankind." He argued that "fifty years ago one would not have dreamed that science would defend the fact that Asia was the home of the black races as well as Africa, yet it has done just that thing."[36]
Timothy Drew and Elijah Muhammad developed from this the concept of the "Asiatic Blackman."[37] Many other authors followed the argument that civilization had originated in Hamitic Ethiopia, a view that became intermingled with biblical imagery. The Universal Negro Improvement Association (UNIA) (1920) believed that Ethiopians were the "mother race". The Nation of Islam asserted that the superior black race originated with the lost tribe of Shabazz, which originally possessed "fine features and straight hair", but which migrated into Central Africa, lost its religion, and declined into a barbaric "jungle life".[33][38][39]
Afrocentric writers considered the Hamitic hypothesis to be divisive since it asserted the inferiority of "Negroid" peoples. W. E. B. Du Bois (1868–1963) thus argued that "the term Hamite under which millions of Negroes have been characteristically transferred to the white race by some eager scientists" was a tool to create "false writing on Africa".[40] According to Du Bois, "Livingstone, Stanley, and others were struck with the Egyptian features of many of the tribes of Africa, and this is true of many of the peoples between Central Africa and Egypt, so that some students have tried to invent a 'Hamitic' race to account for them—an entirely unnecessary hypothesis."[41]
The Afroasiatic languages, also known as Hamito-Semitic or Semito-Hamitic, are a language family of about 400 languages spoken predominantly in West Asia, North Africa, the Horn of Africa, and parts of the Sahara and Sahel. Over 500 million people are native speakers of an Afroasiatic language, constituting the fourth-largest language family after Indo-European, Sino-Tibetan, and Niger–Congo. Most linguists divide the family into six branches: Berber, Chadic, Cushitic, Egyptian, Semitic, and Omotic. The vast majority of Afroasiatic languages are considered indigenous to the African continent, including all those not belonging to the Semitic branch.
Ham, according to the Table of Nations in the Book of Genesis, was the second son of Noah and the father of Cush, Mizraim, Phut and Canaan.
The Garamantes were ancient peoples, who may have descended from Berber tribes, Toubou tribes, and Saharan pastoralists that settled in the Fezzan region by at least 1000 BC and established a civilization that flourished until its end in the late 7th century AD. The Garamantes first emerged as a major regional power in the mid-2nd century AD and established a kingdom that spanned roughly 180,000 km2 (70,000 sq mi) in the Fezzan region of southern Libya. Their growth and expansion was based on a complex and extensive qanat irrigation system, which supported a strong agricultural economy and a large population. They subsequently developed the first urban society in a major desert that was not centered on a river system; their largest town, Garama, had a population of around four thousand, with an additional six thousand living in surrounding suburban areas. At its pinnacle, the Garamantian kingdom established and maintained a "standard of living far superior to that of any other ancient Saharan society" and was composed of "brilliant farmers, resourceful engineers, and enterprising merchants who produced a remarkable civilization."
The pre-Adamite hypothesis or pre-Adamism is the theological belief that humans existed before the biblical character Adam. Pre-Adamism is therefore distinct from the conventional Abrahamic belief that Adam was the first human. "Pre-Adamite" is used as a term, both for those humans believed to exist before Adam, and for believers or proponents of this hypothesis.
The Mediterranean race is an obsolete racial classification of humans based on a now-disproven theory of biological race. According to writers of the late 19th to mid-20th centuries it was a sub-race of the Caucasian race. According to various definitions, it was said to be prevalent in the Mediterranean Basin and areas near the Mediterranean, especially in Southern Europe, North Africa, most of West Asia, the Middle East or Near East; western Central Asia, parts of South Asia, and parts of the Horn of Africa. To a lesser extent, certain populations of people in Ireland, western parts of Great Britain, and Southern Germany, despite living far from the Mediterranean, were thought to have some minority Mediterranean elements in their population, such as Bavaria, Wales, and Cornwall.
Samuel George Morton was an American physician, natural scientist, and writer. As one of the early figures of scientific racism, he argued against monogenism, the single creation story of the Bible, instead supporting polygenism, a theory of multiple racial creations.
Charles Gabriel Seligman FRS FRAI was a British physician and ethnologist. His main ethnographic work described the culture of the Vedda people of Sri Lanka and the Shilluk people of the Sudan. He was a professor at London School of Economics and was influential as the teacher of men who became influential anthropologists, such as Bronisław Malinowski, E. E. Evans-Pritchard, and Meyer Fortes.
The term Japhetites refers to the descendants of Japheth, one of the three sons of Noah in the Book of Genesis. The term has been adopted in ethnological and linguistic writings from the 18th to the 20th centuries as a Biblically-derived racial classification for the European peoples, but has now become obsolete. In medieval ethnography, the world was believed to have been divided into three large-scale groupings, corresponding to the three classical continents: the Semitic peoples of Asia, the Hamitic peoples of Africa, and the Japhetic peoples of Europe.
In the Book of Genesis, the curse of Ham is described as a curse which was imposed upon Ham's son Canaan by the patriarch Noah. It occurs in the context of Noah's drunkenness and it is provoked by a shameful act that was perpetrated by Noah's son Ham, who "saw the nakedness of his father". The exact nature of Ham's transgression and the reason Noah cursed Canaan when Ham had sinned have been debated for over 2,000 years.
Giuseppe Sergi was an Italian anthropologist of the early twentieth century, best known for his opposition to Nordicism in his books on the racial identity of Mediterranean peoples. He rejected existing racial typologies that identified Mediterranean peoples as "dark whites" because they implied a Nordicist conception of Mediterranean peoples descending from whites who had become racially mixed with non-whites which he claimed was false. His concept of the Mediterranean race, identified Mediterranean peoples as being an autonomous brunet race and he claimed that the Nordic race was descended from the Mediterranean race whose skin had depigmented to a pale complexion after it moved north. This concept became important to the modelling of racial difference in the early twentieth century.
George Robbins Gliddon was an English-born American Egyptologist. He worked as a United States vice-consul in Egypt and assisted Muhammad Ali Pasha's plans to modernize Egypt by attaining sugar, rice, and other mills from the United States. In 1841, he became frustrated with Pasha's destruction of archaeological sites and wrote Appeal to the Antiquaries of Europe on the Destruction of the Monuments of Egypt.
Ethiopid is an outdated racial classification of humans indigenous to Northeast Africa, who were typically classified as part of the Caucasian race – the Hamitic sub-branch, or in rare instances the Negroid race. The racial classification was mainly made up of the Afroasiatic-speaking populations of the Horn of Africa, but to an extent included certain Nilo-Saharan populations of the Nile Valley and the Great Lakes region.
Josiah Clark Nott was an American surgeon, anthropologist and ethnologist. He is known for his studies into the etiology of yellow fever and malaria, including the theory that they are caused by germs, and for his espousal of scientific racism.
Hutu Power is a racial and ethnosupremacist ideology that asserts the ethnic superiority of Hutu, often in the context of being superior to Tutsi and Twa, and that therefore they are entitled to dominate and murder these two groups and other minorities. Espoused by Hutu extremists, widespread support for the ideology led to the 1994 Rwandan genocide against Tutsi and their family members, the moderate Hutu who opposed the killings, and Twa who were deemed traitors. Hutu Power political parties and movements included the Akazu, the Coalition for the Defence of the Republic and its Impuzamugambi paramilitary militia, and the governing National Republican Movement for Democracy and Development and its Interahamwe paramilitary militia. The theory of Hutu people being superior is most common in Rwanda and Burundi, where they make up the majority of the population. Due to its sheer destructiveness, the ideology has been compared to historical Nazism in the Western world.
The question of the race of ancient Egyptians was raised historically as a product of the early racial concepts of the 18th and 19th centuries, and was linked to models of racial hierarchy primarily based on craniometry and anthropometry. A variety of views circulated about the racial identity of the Egyptians and the source of their culture.
"Arabid race" was a historical term used by ethnologists during the late 19th century and early 20th century in an attempt to categorize a historically perceived racial division between peoples of Semitic ethnicities and peoples of other ethnicities. The term "Arabid race" was used in the late nineteenth, and early twentieth centuries. Its proponents saw it as part of the so called Caucasian race or even of a subspecies labelled Homo sapiens europaeus. It has been considered significantly outdated in the years since. Modern scientific consensus based on genetics rejects the concept of distinct human races in a biological sense.
Negroid is an obsolete racial grouping of various people indigenous to Africa south of the area which stretched from the southern Sahara desert in the west to the African Great Lakes in the southeast, but also to isolated parts of South and Southeast Asia (Negritos). The term is derived from now-disproven conceptions of race as a biological category.
Mediterraneanism is an ideology that claims that there are distinctive characteristics that Mediterranean cultures have in common.
The Misri legend is an origin myth common to a number of East African communities. In it, it is usually claimed that the community originated in a land called Misri located in the North of African continent. This land is in many accounts identified or associated with Egypt and sometimes an association with one of the lost tribes of Israel is implied and occasionally directly stated.
Since early modern times, a number of biblical ethnonyms from the Table of Nations in Genesis 10 have been used as a basis for classifying human racial and national identities. The connection between Genesis 10 and contemporary ethnic groups began during classical antiquity, when authors such as Josephus, Hippolytus and Jerome analyzed the biblical list.
References
↑ For the model of dividing humanity into races, see American Association of Physical Anthropologists (27 March 2019). "AAPA Statement on Race and Racism". American Association of Physical Anthropologists. Retrieved 19 June 2020. Instead, the Western concept of race must be understood as a classification system that emerged from, and in support of, European colonialism, oppression, and discrimination.
1 2 3 Ehret, C, Ethiopians and East Africans: The Problem of Contacts, East African Pub. House, 1974, p.8.
↑ Evans, William M (February 1980), "From the Land of Canaan to the Land of Guinea: The Strange Odyssey of the 'Sons of Ham'", American Historical Review, 85 (1): 15–43, doi:10.2307/1853423, JSTOR1853423 .
1 2 Goldenberg, David (1997). "The Curse of Ham: A Case of Rabbinic Racism?". Struggles in the Promised Land. pp.21–51.
↑ Swift, John N; Mammoser, Gigen (Fall 2009), "Out of the Realm of Superstition: Chesnutt's 'Dave's Neckliss' and the Curse of Ham", American Literary Realism, 42 (1): 3, doi:10.1353/alr.0.0033, S2CID162193875 .
1 2 Rigby, Peter (1996), African Images, Berg, p.68
↑ Examples from Nigeria: Zachernuk, Philip (1994). "Of Origins and Colonial Order: Southern Nigerians and the 'Hamitic Hypothesis' c. 1870–1970". Journal of African History. 35 (3): 427–55. doi:10.1017/s0021853700026785. JSTOR182643. S2CID162548206.
↑ Sergi, Giuseppe (1901), The Mediterranean Race, London: W Scott, p.41.
↑ Parker, George Wells (1978) [Omaha, 1918], Children of the Sun (reprinted.), Baltimore: Black Classic Press.
↑ Deutsch, Nathaniel (October 2001), "'The Asiatic Black Man': An African American Orientalism?", Journal of Asian American Studies, 4 (3): 193–208, doi:10.1353/jaas.2001.0029, S2CID145051546 .
↑ Ogbar, Jeffrey Ogbonna Green (2005), Black Power: Radical Politics and African American Identity, Johns Hopkins University Press, p.144.
↑ X, Malcolm (1989), The End of White World Supremacy: Four Speeches, Arcade, p.46.
↑ Du Bois, William E. B. (2000), Keita, Maghan (ed.), Race and the Writing of History: Riddling the Sphinx, New York: Oxford University Press, p.78.
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