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With very little knowledge of the ancient Egyptian language, linguists decided that ancient Egypt and its language would be the dominion of their fellow academic Egyptologists. As a consequence, they left the subject of the ancient Egyptian language alone. They followed up with their compartmental/territorial thinking, by stating emphatically that there is absolutely no relationship between ancient Egypt and sub-Sahara African languages. They ended the issue there, with no room for discussion. The emphatic statement is indicative of a lack of substance.
Academic Egyptologists claim that they have deciphered and understand the ancient Egyptian language. But do they?
Deciphering the ancient Egyptian language began with Champollion (ca. 1822), but practically ended then. He made some assumptions to unlock the mysteries of the ancient Egyptian language. Later, Egyptologists carelessly made more and more assumptions. They kept piling assumptions on top of assumptions. They made up rules as they went along. The end result was chaos. One can easily see the struggle of academia, to understand the ancient Egyptian language, which reached a dead end, as is reflected in an apparent “deciphering” of no more than 1500 words that have contradictory and confusing meanings.
Even if we accept academically deciphered ancient Egyptian terms and names, which is equivalent to about 1500 English-language words and terms, this number is less than 1% of the vocabulary listed in an average English language dictionary. With such a small fraction, the evidence is clear that their whole effort was a sham — a quick fix. It is incredible that the leader of this farce, Alan Gardiner, berates the ancient Egyptians for not being clear, and for being vain, instead of admitting his own shortcomings.
As part of the quick fix by Western Egyptologists, they declared that "Coptic" words (basically corrupt ancient Egyptian words written in the Greek alphabet) would be used to estimate the sounds of the unwritten ancient Egyptian vowels. The Coptic words were, however, at variance with their “deciphered” ancient Egyptian “words”. In essence, their quick fix translation of the ancient Egyptian language is wrong, and/or their premise of the “Coptic language”, as ancient Egyptian written in the Greek alphabet, is wrong!
The "Coptic" language did not work for them. So they quietly started looking somewhere else. Now they decided to use a non-Egyptian Asiatic language?! By comparing some names in both ancient Egypt and these countries during the Amarna period, they claimed to now KNOW how the ancient Egyptian language was pronounced!!
A language cannot mimic the sound/phonetic of another language. Each has its own peculiar phonetic attributes. How then, can academia classify the ancient Egyptian language in their African phonological division of languages? They can’t. So they simply ignore it and exclude it from their studies. Out of sight, out of mind.
Despite the wishful thinking of the Arabs and Western academia, the ancient Egyptian language never died. The colloquial language in Egypt has retained much of the ancient language. This colloquial language is unrelated to Arabic in vocabulary and grammatical structure.
There are two areas where linguists and Egyptologists should focus their studies:
But that would be an admission of their present sham!
The North African and Arabian slave trade was vigorous, and the demand for negroid slaves was high. Islamic law forbade the enslavement of free Moslems, but tolerated the continued enslavement of peoples who converted after their capture. In the years of Islamic conquest, the pastoral Berber people had provided the bulk of these slaves. The larger part of the population north of the Atlas Mountains became converts to Islam and therefore could not legally be enslaved. Starting in the 10th century CE., in order to keep the supply up to the demand, the Arab traders conspired with the nomad Berbers to organize raids, under the disguise of Islamic jihads, into neighboring provinces where traditional African religions were practiced. These raids, more than anything, caused many people to declare conversion to Islam prior to being captured, to avoid the horrible raids of killing, kidnapping, enslaving, and family break-ups.
Ibn Battuta reported that a caravan, in which he was traveling, during the Islamic-ruled Keita Clan (Mali), had over ten thousand slaves. They were beaten like animals and often made to work long hours without water. Many of them died. Moslem Arabs have/had the lowest regard for black Africans.
In order to maintain order and harmony, the primordial spirits of a land/site must accommodate newcomers and a new relationship will have to be forged. In effect, the rights of a group defined by common genealogical descent were linked to a particular place and the settlements within it.
In other words, when people move to a new area, they must gain acceptance from the ancestor spirits still dwelling in that land, before they can settle. The newcomers are also fully aware that they never "own" the land - they are just borrowing it for the time they occupy human/physical form.
Ancient Egyptians and other African traditions recognize and respect the supernatural residents of the land — any land. These spirits of place (trees, rock outcroppings, a river, snakes, or other animals and objects) were identified and placated by the original founders, who had migrated to the new site from a previous one. Spirits of the land might vary with each place or be so closely identified with a group’s welfare that they were carried to a new place as part of the continuity of a group to its former home.
In the new place, these spiritual migrants joined the local spirit population, in a new covenant created by the founders of a settlement between themselves and the local spirits. This covenant legitimized their arrival. In return for regular rites and prayers to these spirits, the founders could claim perpetual access to local resources. In doing so, they became the lineage in charge of the hereditary local priesthood and village headship and were recognized as “owners of the place” by later human arrivals. Both sets of spirits, those of family and those of place, demanded loyalty to communal virtues and to the authority of the elders in defending ancient beliefs and practices.
It is this type of thinking that made local African people report that the newcomers (from the Nile Valley) settled peacefully among them, in the 1st millenium of CE. Ancient Egyptian, and present-day rural Egyptian, beliefs have/had such respect for land and people.