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Cheikh Anta Diop’s ‘Two Cradle Theory,’ Racism and the Cultural Realities of African Descended People in America

Karanja Keita Carroll CUNY Bernard Baruch College

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Wright, B. (1979). Mentacide: The Ultimate Threat to the Black /' race.Unpublished manuscript. Wright, B. (1982). Bobby Wright: The man and his mission [videotape].Available from [email protected]. Wright, B. (1992). The psychopathicracial personality. Chic~go: Third World Press. Wright, R. (1944). I tried to be a communist. In Crossman, R. (Ed.), The god that failed, pp. 115-163. New York: Columbia University Press. CHEIKH ANTA DIOP'S .uTWO CRADLE THEORY," RACISM Chapter AND THE CULTURAL Three REALITIES OF AFRICAN DESCENDED PEOPLE IN AMERICA

KaranjaCarroll

Introduction frican -centered thought has played a critical role in the Areevaluation of African.a life, history and culture. An African-centered perspective within the discipline of Africana/Black Studies works to ground any analysis of African people withm their own culture and worldview (Azibo, 2001; Carroll, 2008). In doing so, knowledge of the culture and world view of African descended people provides

I the primary basis for the development of normative ) assumptions. African-centered scholars posit that culture and worldview are essential for accurately understanding Africana life, history and culture (Azibo, 1999, 2001; Cavoll, 2008; Kambon, 1992, 1996, 1998; Myers, 1987, 1991, 1993).

56 WHISPERING OUT LOUD: VOICES OF AFRICANA CHEIKH ANT A DIOP'S "TWO CRADLE THEORY," ...

Through the use of culture and worldview we recognize the a more robust understanding of racism is developed, one that profound cultural realities of African peoples within the -is grounded :in the cultural specificity of this uniquely modern world, a cultural reality that is in fundamental European descended phenomenon. Reliance on Diop's "Two conflict with the dominant assumptions imposed by western Cradle Theory" in conjunction with the concept of worldview values (Ani, 1980, 1994; Azibo, 1999, 2001; Kambon 1992, allows one to understand racism as a means of separating 1996, 1998; Nobles, 1978, 1985; Jones, 1992; Myers, 1987, 1991, humanity based upon phenotypical differences, assuming the 1993). One means of exemplifying the origins of African and inherent superiority of those phenotypically classified as European worldview differences can be found within the white and imposing their cultural value systems upon the rest work of Cheikh Anta Diop, specifically what has come to be of humanity. known as the "Two Cradle Theory" (Diop, 1989; Wobogo, The following essay outlines the importance of what 1976). Vulindlela Wobogo (1976) refers to as "Cheikh Anta Diop 's The worldview concept and Cheikh Anta Diop's "Two Two Cradle Theory." By building upon the work of earlier Cradle Theory" work together to provide culturally-specific African-centered scholars, the "Two Cradle Theory" is explanations of human phenomena. Jacob Carruthers (1977, utilized as the explanatory basis for worldview differences 1980, 1984, 1999) and Kobi Kambon (1980, 1996), two between African and European peoples. Tilis essay concludes preeminent African-centered scholars, have utilized Diop' s by returning to the early work of Wobogo and extends his "Two Cradle Theory" in order to substantiate worldview arguments on the reality of racism as a culturally-specific differences. Both Vulindlela Wobogo (1976) and Nah Dove phenomenon generating out of the unique cultural and (1998) have also utilized Diop's "Two Cradle Theory" in their worldview proclivities of the Northern Cradle and her discussions of the origins of racism. Together this body of descendants. African-centered scholarship provides a culturally-specific framework for understanding racism as an outgrowth of the Cheikh Anta Diop's "Two Cradle Theory" cradle origins of the European worldview. Far from arguing Most discussions of Cheikh Anta Diop limit his scholarly that racism is a mere human ideology, together these scholars contributions to his groundbreaking work on the African argue that racism is fundamentally endemic to the culture origin of Ancient Egyptian civilization (Diop, 1974). As a and world view of European descended peoples. result, Cheikh Anta Diop is only known through a myopic An African-centered understanding of racism and white lens without a firm understanding of the theoretical and supremacy is essential for understanding the lived reality of philosophical arguments that inform his scholarship. Diop is African descended people and all people of color. best understood through his methodological, philosophical Recognizing that racism centers around notions and and theoretical position, which was best, articulated in The tendencies of control, individualism, distinctiveness, Cultural Unity of Black Africa: The Domains of Matriarchy and separation, conflict, hierarchy and imposition, all of which Patriarchy in Classical Antiquity (Diop, 1989). These arguments generate out of the Northern Cradle's world view proclivities, have been referred to as "Cheikh Anta Diop's Two Cradle

58 59 WHISPERING OUT LOUD: VOICES OF AFRICANA CHEIKH ANTA DIOP'S "TWO CRADLE THEORY," ...

Theory" (Wobogo, 1976) and are probably the least The "Two Cradle Theory:" rests upon the geographical interrogated by scholars interested in Cheikh Anta Diop components of the Southern Cradle, Northern Cradle and (Asante, 2007; Crawford, 1995; Gray, 1989; Jennings, 2002; Zone of Confluence. Through analysis of environmental Kamugisha, 2002; Muyumba, 2004; Ojumu, 2001; Walker conditions, familial systems, social customs and social values, 1995). Yet, these arguments were the basis of Diop's ability to Diop thus attempts to prove the existence of the Southern substantiate his claims about the African origin of Egyptian Cradle, Northern Cradle and the Zone of Confluence. civilization and central to all of his English-translated Arguing that it is not necessary to provide a general publications (Amadiume, 1987, 1997; Carruthers, 1975, 1977, history of each cradle, Diop (1989) d1ooses "in each cradle, the 1980, 1984, 1999). The theoretical framework of "Cheikh Anta outstandmg historical facts, whose nature is such to prove Diop's Two Cradle Theory," has also been influential in that a particular cradle is indeed characteristic of such and shaping the theories and arguments that have been produced such a system" (p. 47). Diop posits that, by African-centered scholars including the work of John Henrik Clarke (1975), Vulindlela Wobogo (1976), Iva Humanity has from the beginning been divided into two Carruthers (1979, 1980) Jacob Camlthers (1975, 1977, 1980, geographically distinct' cradles' one of which was favorable 1984, 1999), Kobi Kambon (1992, 1996, 1998), Marimba Ani to the flourishing of matriarchy and the other to that of patriarchy, and that these two systems encountered one (1994), Molefi Kete Asante (1980, 1998, 1999), Nah Dove (1998, another and even disputed with each other as different 2002), Ifi Amadiume (1987, 1997) and many others. Therefore, human societies, that in certain places they were any analysis of Cheikh Anta Diop that does not begin with superimposed on each other or even existed side by side, the arguments we know today as the "Two Cradle Theory," then one could begin to clarify one of the obscure points in provides an inaccurate understanding of Diop and his the history of antiquity. (p. 19) contributions to African-centered thought. In The Cultural Unity of Black Africa: The Domains of Diop' s environmentally based reading of each cradle Matriarchy and Patriarchy in Classical Antiquity Diop (1989) distinguishes between both based upon natural resources, proximity to bodies of water, duration of sunlight, soil posits that, conditions, glaciations, precipitation, etc. The varied ... there existed in the beginning, before the successive environmental conditions between the Northern and contacts of people and of nations, before the age of Southern Cradle determine the modes of sustenance within reciprocal influences, certain non-essential relative each cradle, with the Southern Cradle being primarily differences among peoples. These differences had to do agricultural and the Northern Cradle primarily nomadic. with the climate and the specific living conditions of life. Familial lines of descent were also contingent upon The peoples who lived for a lengthy period of time in their environmental conditions, with the Southern Cradle being place of origin were molded by their surroundings in a matrilineal and the Northern Cradle practicing patrilineal durable fashion. (p. 3) descent. Generating from familial lines of descent were

60 61 WHISPERING OUT LOUD: VOICES OF AFRICANA G-IEIIMyth or Reality is conclusions, "matriarchy is not an absolute and cynical the most widely known text of Cheikh Anta Diop. African triumph of woman over man; it is a harmonious dualism, an Origin of Civilization is also one example of Diop' s application association accepted by both sexes, the better to build a of his "Two Cradle Theory" (Carruthers, 1984, 1999). In sedentary society ... " (p. 108). While patriarchy truly describing Kemetic civilization, Diop (1974) argues that "the manifested itself as male dominance within the Northern abundance of vital resources, its sedentary, agricultural Cradle (Amadiume, 1997; Ani, 1994; I. Carruthers, 1979, 1980; character, the specific conditions of the valley, will engender J. Carruthers, 1975, 1977; Clarke, 1975; Dove, 1998). For Diop in man, that is, in the Negro, a gentle, idealistic, peaceful (1989) the Zone of Confluence reflects the "meeting place of nature, endowed with a spirit of justice and gaiety. All these the two cradles" (p. 84). Much like his analysis of the virtues were more less indispensable for daily coexistence" Northern Cradle, Diop is concerned with showing the (p. 111). Diop continues by stating, "One could go on to interrelationship between familial and social systems. Here explain all the basic traits of the Negro soul and civilization you find combinations and manifestations of both Southern by using the material conditions of the Nile Valley as the and Northern Cradle characteristics. point of departure" (p. 112). In contrast, in order to show that Diop was also concerned with showing how these Kemet could not have been a product of Eurasia, Diop argues environmental conditions impact cultural peculiarities of that, those within a given cradle and as he closes The Cultural Unity of Black Africa, Diop discusses the relationship between each the ferocity of nature in the Eurasian steppes, the cradle and their potential impact on human consciousness. barrenness of those regions, the overall circumstances of He states that, material conditions, were to create instincts necessary for survival in such an environment. Here, nature left no . . . by referring to respective cradles of the Aryans and illusion of kindliness: it was implacable and permitted no Meridionals [Africans], ... one can understand this negligence; man must obtain his bread by his brow. Above divergence in the contents of human consciousness which all, in the course of a long, painful existence, he must learn apparently should be one, uniform. It has already been seen to rely on himself alone, on his own possibilities. (p. 112). that, in passing from South to North, geography, climate According to Diop, there was something specific about and the conditions of existence effectively reversed the moral values, which become opposed to each other like the the Northern Cradle that distinguished it from not only the two poles: every defect here is a virtue there. (p. 177) Zone of Confluence, which it clearly impacted, but most importantly from the Southern Cradle, the home of the Kemetians. Relying upon these arguments, Diop is able to

62 63 WHISPERING OUT LOUD: VOICES OF AFRICANA CHEIKH ANTA DIOP'S "TWO CRADLE THEORY," ... show that culturally, it is impossible for Kemetic civilization descended peoples. Thus it becomes necessary to prioritize to be a product of the Northern Cradle. He continues, the world view differences between African and EuropeEgyptians, experienced a period of nomadism Cradle Theory" provides e.,-xplanatory validity for the before becoming sedentary. But nowhere did nomadic life utilization of the worldview framework among African­ have so profound or so prolonged an effect as among the centered scholars (Carruthers, 1977, 1980, 1984, 1999; Kam.ban Inda-Aryans of the Eurasian plains. Their civilization has 1980, 1996, 1998,2004). remained marked by it even in our day and many practices The earliest scholar to dearly make the l:hikage between of civilized nations in Europe today are related discussions of worldview and Cheikh Anta Diop's "Two ethnologically to that period, for example, cremation of the Cradle Theory" would be Jacob Carruthers. Carruthers (1980) dead, the patriarchal family, and so on. (Diop, 1974, p. 207) argued that "there is a distinct and universal African worldview. This concept is being illustrated by the idea In discussing the evidence supporting an African origin presented by Cheikh Anta Diop' s book, The Cultural Unity of of Kemetic civilization, Diop discusses the roles of Black Africa ... " (p. 4). In his Essays in Ancient Egijptian Studies, agriculture, sedentary living, matriarchy, an optimistic Carruthers (1984) would further stress the importance of the cosmogony and divine kingship, five key factors that are African worldview when he stated "the formulation of an consistent with the Southern Cradle of his "Two Cradle African worldview is the essential beginning point for all Theory." Diop's application and usage of the "Two Cradle research which is based upon the-interests of African people. Theory" to explain the African origin of Kemetic civilization There can be no African history, no African social science is useful, in so far as it shows how and why African-centered without an African worldview" (p. 17). And this worldview scholars utilize the "Two Cradle Theory" to explain clear-cut indeed_, must rest firmly upon the "Two Cradle Theory." worldview distinctions between African and European A wotldview consists of a set of philosophical peoples. assumptions, which are then used by cultural groups to make Diop's uTwo Cradle Theory" and African­ sense of their reality (Azibo, 1999, 2001; Carroll, 2008; Kam.ban, 1992, 1996, 1998; Myers, 1987, 1991, 1993). By Centered Thought prioritizing a cultural group's understandmg of the universe African-centered scholars prioritize the major distinctions (cosmology), nature of being (ontology), values (axiology), between the Southern and Northern Cradles within Cheikh and knowledge (epistemology), we come to understand their Anta Diop' s "Two Cradle Theory". While giving credence worldvi ew . African-centered psychologists have been and recognition to the realities of the Zone of Confluence, the instrumental in utilizing Che:il

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In his penetrating discussion of African and European 1992, 1996, 1998; Myers, 1987, 1991, 1993). Distinctions psycho-historical patterns and motifs, Diop (1974, 1991; between African and European axiologies are based upon an Wobogo, 1976) outlined a two-cradle theory of the early African axiology that places the highest prioritization upon development of the African and European branches of interpersonal relationships among people and the collective human civilization, which helps to illuminate the nature of group, and for the European axiology the highest the African and European worldview differences. As noted, prioritization is on acquisition of objects and individual gain he proposes in this model a Southern or African Cradle as (Ka.mbon, 1992, 1996, 1998; Myers, 1987, 1991, 1993). the earliest form and a Northern or European Cradle which Epistemological distinctions are found in relation to the developed much later. (p. 80) previous mentioned philosophical assumptions, in that an Kambon continues and advances that the collectivism, Africanepistemology argues that knowledge can be acquired groupness, interrelatedness and interconnectedness of the beyond the five senses (thusly a direct outgrowth of an African worldview are a direct outgrowth of the Southern African ontology) and a European ontology posits that Cradle, while the individualism, particularism, separateness knowledge only comes from what you can apprehend within and distinctiveness of the European worldview are a direct the fives senses (thusly a direct outgrowth of the European outgrowth of the Northern Cradle. These elements become ontology) (Kambon, 1992, 1996, 1998; Myers, 1987, 1991, useful in explaining their connections to the philosophical 1993). assumptions which inform African-centered thought. In relation to Diop's "Two Cradle Theory," the concepts Cosmology (cosmos- Greek, universe), ontology (ontos - of cosmology, ontology , axiology and epistemology-find their Greek, being), axiology (axios - Greek, values) and distinctive origins. As Kambon (1992) argues., "the European epistemology (episteme- Greek, knowledge), function as the worldview is defined by the basic values of materialism, four core elements of worldview systems and are essential to control, aggression and linear-ordinal thinking, conflict and African-centered thought (Azibo, 2001; Carroll, 2008; opposition" (pp. 10-11). Given the environmental conditions Kambon, 1996, 2004; Myers, 1993). Distinctions between of the Northern Cradle, a thought system based upon these African and European cosmologies are based upon an African assumptions was necessary for survival. Concern for those cosmogony that rests upon the universe as being outside of yourself and close kin networks was unnecessary interconnected, interrelated and interdependent and a and led to _individualism; competition developed due to the European cosmogony that assumes an independent and limited natural resources; conflict with nature became separate universe (Kambon, 1992, 1996, 1998; Myers, 1987, normative given the harsh climatic conditions of the Eurasian 1991, 1993). Distinctions between African and European steppes; and aggression became essential for basic survival. ontologies are based upon an African ontology that posits All of which creates a xenophobic worldview. Yet, an African that the nature of being/reality is fundamentally spirit with worldview based upon cornmunalism, interconnectedness, material manifestations and a European ontology which spirituality and interrelationship developed within the suggests that reality is only material (Ani, 1980; Kambon, Southern Cradle. The envrronmental conditions of·· the

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Southern Cradle bore out a thought system that centered on review of The Cultural Unity of Black Africa, he argued that the fundamentally interconnected nature of reality. "these early moulds had permanent effects on the two Agricultural, sedentary-living and communalism lent itself to [African and European] civilizations which have endured a cooperative worldview. As argued by many African­ until the present time" (1977, p. 46). The endurance of the centered scholars through Diop' s "Two Cradle Theory," the "Two Cradle Theory" is plausible through an understanding foundational elements of the worldview differences between of worldview as the conduit for the transference of culture. African and European peoples are readily clear. Yet, this Finally, Wobogo' s analysis links the "Two Cradle Theory" understanding also provides a useful starting point for with what Wobogo refers to as "white racism". Racism as understanding racism as a direct outgrowth of the Northern understood through a culturally-specific framework is an Cradle and the European worldview. essential element to the African-centered imperative, that is of utilizing the culture and world view frameworks as means The "Two Cradle Theory," Racism and African for explaining and providing culturally-specific solutions. American Cultural Reality Recognizing that racism centers around notions and Vulindlela Wobogo's (1976) "Diop's Two Cradle Theory and tendencies of control, individualism, distinctiveness, the Origins of White Racism," stands as the penultimate separation, conflict, hierarchy and imposition, all of which analysis of the "Two Cradle Theory" for three essential generate out of the Northern Cradle's worldview proclivities, reasons. First, the nomenclature of the "Two Cradle Theory" a robust understanding of racism is developed, one that is can clearly be accredited to Wobogo. Prior to Wobogo, no grounded in the cultural specificity of this uniquely European descended phenomenon. other English-speaking and writing scholar referenced Diop' s arguments from The Cultural Unity of Black Africa as the "Two Wobogo begins by inquiring about the most plausible Cradle Theory." This is important because it provides a origins of white racism. After nullifying a number of options, starting point for an understanding of the genealogical Wobogo (1976) argues that Diop's "Two Cradle Theory" development of ideas and concepts as found within the "implies clearly that white racism was a result of early corpus of African-centered knowledge production. European nomadism and the ethnocentric-xenophobic Secondly, Wobogo' s publication becomes extremely mentality which resulted from it. Ethnocentrism is a lack of important in its ability to link the classically generated tolerance for other races and xenophobia is a fear of strangers. arguments of Diop to current social phenomena. As African­ Diop himself does not explicitly make this connection but his centered scholars recognize the transference and movement theory clearly implies it if interpreted correctly" (p. 21). By of ideas over space and time, it becomes logical that Diop' s extending the arguments of Diop, Wobogo makes important ideas should not be left in antiquity. Their application can be connections in his attempt to conceptualize the culturally­ found within the current world to bring explanation to specific origins of racism. Wobogo takes as a given that current phenomena and the lived reality of humanity. survival within the Northern Cradle was contingent upon Carruthers correctly understood this and thus in his 1977 individualism and the normative assumption of conflict

68 69 WHISPER.ING OUT LOUD: VOICES OF AFRICANA G-ffiIKH ANTA DIOP'S "TWO CRADLE THEORY," ... between humanity and others. This conflict is thus at the heart racism. Though not relying upon the original arguments of of racism and is in actuality a ethnocentric and xenophobic Wobogo, Dove (1998) also concludes that Diop characterized manifestation centered on phenotypical differences. Diop fudo-European culture as xenophobic due to "the harsh (1991) would later recognize this in his magnum opus existence of the northern environment" (p. 523). It is this Civilization or Barbarism: An Authentic Anthropology, where he xenophobia which has morphed into modern-day racism. She outlines "The Laws of Ethnic Relations in History" (pp. 123- further states that "by looking at the continuum of cultural 128). In his discussion of "The Laws of the Phenotype," Diop transference, retention, and unity, it is possible to link states "in the historical and social relations among peoples, xenophobia to the later development of racist behavior and the only intervening fact at the outset is phenotype, i.e., the ideology, which can be viewed as the manifestation of a fear physical appearance, and consequently, differences that may oi foreigners or difference" (p. 523). In agreement with exist at this level" (p. 124). While European ethnocentrism Wobogo (1976) and Diop (1991), Dove (1998) correctly asserts and xenophobia may have developed in relation to other that "ideas of racial superiority that crystallized in Eur.ope :in Europeans, Diop correctly states that "since the sixteenth the 1700s were reflective of ideas and behaviors that were century, this intra-European racism has moved outward, apparent much earlier" (p. 524). In summation, Dove argues serving sometimes as support and justification for colonial that, expansion" (p. 128). Thus Wobogo's extension of Diop's argument seems to be on solid ground and consistent with Rooting racist behavior, social structure, and ideology in Diop' s own thinking in his last publication. the character of the Eurnpe.an patriarchal experience lays the groundwork for understanding its importance of White Wobogo then outlines the "Two Cradle Theory" based supremacy. The ability to conquer the world (from the 15th upon climatic and specific living conditions. These century) and annihilate hundreds of millions of human and components are then the distinguishing characteristics of a then justify that conquest with the notion that some given cradle. Thus they determine the basic distinctions members of humanity are inferior and thus expendable between the Southern and Northern Cradles. Through a requires a particular cultural orientation, one that was quire thorough comparison of the Northern and Southern Cradles, outside the experience and practice of matriarchal Africa . In Wobogo (1976) concludes that "[w]hite racism originated in this sense, the violently imposed racialization of the world pre-capitalist European nomadism. It is from this specific may be seen as a European fabrication that is essentially condition that the ethnocentric-xenophobic mentality of culturally patriarchal and genetically influenced in origin. Europeans developed" (p. 22). It is this "ethnocentric­ (p. 527) xenophobic mentality" which lies at the heart of white racism Dove's analysis, along with the similar conclusions and speaks to the culturally-specific nature of this reached by Marimba Ani (1994), provides the unquestionable phenomenon. conclusions and connections between the "Two Cradle More recently Nah Dove (1998) has also attempted to Theory" and its centrality to the creation of a culturally­ connect Diop' s "Two Cradle Theory" with the origins of specific explanation of racism.

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Both Wobogo and Dove, including Marimba Ani (1994) This reading of racism and white supremacy indicates a provide an immense contribution to providing a culturally­ cultural foundation, grounded in the worldview and unique specific reading of the origins of modem racism. By rooting philosophical assumptions of Europeans (Kambon, 1998). their unique cultural elements of the Northern Cradle and in Thus, racism and white supremacy is culturally-specific to conjunction with discussions of the European worldview, people of European ancestry. An African-centered African-centered scholars provide a robust conceptual interpretation of racism stresses the cultural and worldview framework for properly understanding racism and its foundations of this phenomenon. While in agreement with consequences for Africana life and culture. many of the radical interpretations of racism (Feagin, 2000; Omi & Winant, 1994), most deny racism' s cultural and By Way of Conclusion: Racism as a Challenge to worldview basis. Seeing racism and white supremacy as a African American Cultural Reality culturally-specific phenomena rooted in the unique culture and worldview of European descended people provides an Racism must be understood as the fundamental threat to expansive model of racism and supports a more nuanced African American cultural reality. As exemplified by the explanation of its institutional nature as expounded on by "Two Cradle Theory," it is the cradle origins and the many scholars of racial theory. worldview tendencies of separation, conflict, hierarchy and Racism cannot be disconnected from issues of separation, control that are unique to Europe and her descendants, which conflict , hierarchy , imposition, privilege, power and control. characterize the reality of racism within the modem world. When making this disconnection it detaches people of Thus, in relation to issues of race and racism, we find that European descent from their connected relationship with within the western world the physical differences that racism , further confusing what racism is, who benefits from distinguish human beings are used as the basis to categorize it, and how it manifests in the lived reality of African races. This categorization is then used as the basis for an descended people and other people of color. When we think assumed conflict between these varied human groupings. In of racism only in relation to the victims of this socially a society based upon the assumed dominance of Europe, and imposed reality we fail to deal with the fact that those who her descendants, value is assigned to those who are impose this social reality also have a stake in its maintenance phenotypically white, with the highest ranking position in the (Brown, et. al. 2003). An African-centered analysis of racism racial hierarchy, and those labeled as Black at the lowest clearly implicates those of European ancestry and suggests ranking. All other colors are placed within the white-Black that the root of this culturally-specific proclivity is endemic to binary, as Latino/as, Asians, and Native Americans. All other western culture. people of color also attempt to position themselves closest to The African-centered imperative rests fundamentall y on the highest-ranking position (whiteness) and farthest away the relationship between culture, worldview and Diop's from the lowest-ranking position (Blackness). Eduardo "Two Cradle Theory ." Together these elements allow for the Bonilla-Silva's (2009) model of a tri-racial order supports development of culturally-specific readings of human these conclusions.

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