1/2/23, 10:49 PM Hamites - Wikipedia

Hamites
Hamites is the name formerly used for some Northern and Horn
of Africa peoples in the context of a now-outdated model of
dividing humanity into different races which was developed
originally by Europeans in support of colonialism and
slavery.[1][2][3][4] The term was originally borrowed from the Book
of Genesis, where it is used for the descendants of Ham, son of
Noah.

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
German 1932 ethnographic map
family, which, together with the Semitic branch, was thus formerly
portraying Hamites (in German:
labelled "Hamito-Semitic".[5] However, since the three Hamitic
"Hamiten") as a subdivision of the
branches have not been shown to form an exclusive
Caucasian race ("Kaukasische
(monophyletic) phylogenetic unit of their own, separate from Rasse"). (Meyers Blitz-Lexikon).
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 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 Geographic identifications of Flavius
than the "Negroid" populations of Sub-Saharan Africa. In its most Josephus, c. 100 AD; Japheth's
extreme form, in the writings of C. G. Seligman, this theory sons shown in red, Ham's sons in
asserted that virtually all significant achievements in African blue, Shem's sons in green.
history were the work of "Hamites".

Since the 1960s the Hamitic hypothesis, along with other theories of "race science", has become
entirely discredited in science.[9]: 10 

Contents
History of the concept
The "Curse of Ham"
Constructing the "Hamitic race"
Development of the Hamitic hypothesis
Subdivisions and physical traits
"Hamiticised Negroes"
African-American reception
https://en.wikipedia.org/wiki/Hamites#Hamitic_hypothesis 1/10
1/2/23, 10:49 PM Hamites - Wikipedia

See also
References
Bibliography
External links

History of the concept

The "Curse of Ham"

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 This T and O map, from the first
as having caused visible racial characteristics in all of Ham's printed version of Isidore's
offspring, notably black skin. In a passage unrelated to the curse Etymologiae, identifies the three
on Canaan, the sixth-century Babylonian Talmud says that Ham known continents as populated by
and his descendants were cursed with black skin, which modern descendants of Sem (Shem), Iafeth
scholars have interpreted as an etiological myth for skin color. (Japheth) and Cham (Ham).
[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"

Following the Age of Enlightenment, many Western scholars were

no longer satisfied with the biblical account of the early history of 1889 ethnographic map of Africa,
mankind, but started to develop faith-independent theories. These with "Hamites" shown in white.
theories were developed in a historical situation where most
Western nations were still profiting from the enslavement of

https://en.wikipedia.org/wiki/Hamites#Hamitic_hypothesis 2/10
1/2/23, 10:49 PM Hamites - Wikipedia

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 1806, 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

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.
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]

The Hamitic hypothesis reached its apogee in the work of C. G. Seligman, who argued in his book The
Races of Africa (1930) that:

https://en.wikipedia.org/wiki/Hamites#Hamitic_hypothesis 3/10
1/2/23, 10:49 PM Hamites - Wikipedia

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 Egyptian woman with ovoid facial
introduced most of the advanced features found in central African profile, from Giuseppe Sergi's The
cultures, including metal working, irrigation and complex social Mediterranean Race (1901).
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".[21] 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.[21]

Subdivisions and physical traits

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).[22][23]

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.[24]

https://en.wikipedia.org/wiki/Hamites#Hamitic_hypothesis 4/10
1/2/23, 10:49 PM Hamites - Wikipedia

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.[25] 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.[26] The
missionary R. W. Felkin, who had met the ruler, remarked that Mutesa Berber man of "Western
"had lost the pure Hamitic features through admixture of Negro blood, but Hamitic type"
still retained sufficient characteristics to prevent all doubt as to his
origin".[27] 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".[26]

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.[28] These ideas,
Somali man of "Eastern
under the rubric of science, provided the basis for some Europeans
Hamitic type", from
asserting that the Tutsi were superior to the Hutu. In spite of both groups
Malvina Hoffman's Races
being Bantu-speaking, Speke thought that the Tutsi had experienced some
of Mankind (1929)
"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.[29]

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:

https://en.wikipedia.org/wiki/Hamites#Hamitic_hypothesis 5/10
1/2/23, 10:49 PM Hamites - Wikipedia

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].[30][19]

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

African-American scholars were initially ambivalent about the Hamitic

George Wells Parker,
founder of the Hamitic
League of the World
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]

https://en.wikipedia.org/wiki/Hamites#Hamitic_hypothesis 6/10
1/2/23, 10:49 PM Hamites - Wikipedia

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]

See also
Afroasiatic languages
Generations of Noah
Japhetites
Semites

References
1. For the model of dividing humanity into races, see American Association of Physical
Anthropologists (27 March 2019). "AAPA Statement on Race and Racism" (https://physanth.org/a
bout/position-statements/aapa-statement-race-and-racism-2019/). 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."
2. For the Hamitic theory, see Benesch, Klaus; Fabre, Geneviève (2004). African Diasporas in the
New and Old Worlds: Consciousness and Imagination (https://books.google.com/books?id=btGIe
0y0aWIC&q=Hamites+white+supremacist+hamitic&pg=PA269). Rodopi. p. 269. ISBN 978-90-
420-0870-0.
3. Also specifically for the Hamitic theory: Howe, Stephen (1999). Afrocentrism: Mythical Pasts and
Imagined Homes (https://books.google.com/books?id=pFrm19cZhugC&q=Hamites+white+supre
macist&pg=PA120). Verso. p. 120. ISBN 978-1-85984-228-7.
4. Ashley, Montagu (1960). An Introduction to Physical Anthropology – Third Edition. Charles C.
Thomas Publisher. p. 456.
5. Allan, Keith (2013). The Oxford Handbook of the History of Linguistics (https://www.google.com/b
ooks?id=BzfRFmlN2ZAC&pg=PA275#v=onepage&q&f=false). OUP Oxford. p. 275. ISBN 978-
0199585847. Retrieved 1 December 2016.
6. Everett Welmers, William (1974). African Language Structures (https://archive.org/details/africanla
nguages0000welm/page/16). University of California Press. p. 16 (https://archive.org/details/africa
nlanguages0000welm/page/16). ISBN 978-0520022102. Retrieved 1 December 2016.
7. Meyers Konversations-Lexikon, 4th edition, 1885-90, T11, p.476.
8. Sanders, Edith R. (October 1969). "The Hamitic Hypothesis; Its Origin and Functions in Time
Perspective". The Journal of African History. 10 (4): 521–532. doi:10.1017/S0021853700009683
(https://doi.org/10.1017%2FS0021853700009683). ISSN 1469-5138 (https://www.worldcat.org/iss
n/1469-5138). JSTOR 179896 (https://www.jstor.org/stable/179896). S2CID 162920355 (https://ap
i.semanticscholar.org/CorpusID:162920355).
9. de Luna, Kathryn M. (25 November 2014). "Bantu Expansion" (https://www.researchgate.net/publi
cation/287217490) (PDF). Oxford Bibliographies. doi:10.1093/OBO/9780199846733-0165 (https://
doi.org/10.1093%2FOBO%2F9780199846733-0165). Retrieved 11 June 2020.

https://en.wikipedia.org/wiki/Hamites#Hamitic_hypothesis 7/10
1/2/23, 10:49 PM Hamites - Wikipedia

10. 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
(https://doi.org/10.2307%2F1853423), JSTOR 1853423 (https://www.jstor.org/stable/1853423).
11. Goldenberg, David (1997). "The Curse of Ham: A Case of Rabbinic Racism?". Struggles in the
Promised Land. pp. 21–51.
12. 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 (https://doi.org/10.1353%2Falr.0.0033), S2CID 162193875 (https://api.sem
anticscholar.org/CorpusID:162193875).
13. Robinson, Michael F. (2016). The Lost White Tribe: Explorers, Scientists, and the Theory that
Changed a Continent (https://www.google.com/books?id=SK-NCwAAQBAJ&pg=PT96#v=onepag
e&q&f=false). Oxford University Press. pp. 96–97. ISBN 978-0199978502. Retrieved 19 February
2017.
14. Giuseppe Sergi, The Mediterranean Race: A Study of the Origin of European Peoples,
(BiblioBazaar, LLC, 2008), pp.42-43.
15. Giuseppe Sergi, The Mediterranean Race: A Study of the Origin of European Peoples, (Forgotten
Books), pp.39-44.
16. Giuseppe Sergi, The Mediterranean Race: A Study of the Origin of European Peoples,
(BiblioBazaar, LLC, 2008), p.250.
17. Giuseppe Sergi, The Mediterranean Race: A Study of the Origin of European Peoples, (Forgotten
Books), p.36.
18. Seligman, CG (1930), The Races of Africa, London, p. 96.
19. Rigby, Peter (1996), African Images, Berg, p. 68
20. 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 (https://doi.org/10.1017%2Fs0021853700026785).
JSTOR 182643 (https://www.jstor.org/stable/182643). S2CID 162548206 (https://api.semanticsch
olar.org/CorpusID:162548206).
21. Ehret, C, Ethiopians and East Africans: The Problem of Contacts, East African Pub. House, 1974,
p.8.
22. Sergi, Giuseppe (1901), The Mediterranean Race, London: W Scott, p. 41.
23. The list of peoples given according to a summary of Sergi's book in the 1911 Encyclopædia
Britannica.
24. Coon, Carleton (1939). The Races of Europe (https://archive.org/download/racesofeurope031695
mbp/racesofeurope031695mbp.pdf) (PDF). The Macmillan Company. Retrieved 27 July 2016.
25. Speke, John Hanning (1868), Journal of the Discovery of the Source of the Nile, Harper & bros,
p. 514.
26. Keane, A.H. (1899). Man, Past and Present (https://archive.org/details/in.ernet.dli.2015.536182).
p. 90 (https://archive.org/details/in.ernet.dli.2015.536182/page/n107).
27. Boyd, James Penny (1889). Stanley in Africa: The Wonderful Discoveries and Thrilling Adventures
of the Great African Explorer, and Other Travelers, Pioneers and Missionaries (https://www.googl
e.com/books?id=NOQOAAAAYAAJ&pg=PA722#v=onepage&q&f=false). Stanley Publishing
Company. p. 722. Retrieved 10 July 2016.
28. Speke 1863, p. 247.
29. Gourevitch 1998.
30. Seligman, Charles Gabriel (1930). The Races of Africa (https://archive.org/download/RacesOfAfri
ca/Races-of-Africa.pdf) (PDF). Thornton Butterworth, Ltd. Retrieved 27 July 2016.

https://en.wikipedia.org/wiki/Hamites#Hamitic_hypothesis 8/10
1/2/23, 10:49 PM Hamites - Wikipedia

31. Gatwa, Tharcisse (2005), The Churches and Ethnic Ideology in the Rwandan Crises, 1900–1994,
OCMS, p. 65.
32. Taylor, Christopher Charles (1999), Sacrifice as Terror: the Rwandan Genocide of 1994, Berg,
p. 55.
33. Shavit 2001, pp. 26, 193.
34. Parker, George Wells (1917), "The African Origin of the Grecian Civilization", Journal of Negro
History: 334–44.
35. Shavit 2001, p. 41.
36. Parker, George Wells (1978) [Omaha, 1918], Children of the Sun (reprint ed.), Baltimore: Black
Classic Press.
37. 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 (https://doi.org/1
0.1353%2Fjaas.2001.0029), S2CID 145051546 (https://api.semanticscholar.org/CorpusID:145051
546).
38. Ogbar, Jeffrey Ogbonna Green (2005), Black Power: Radical Politics and African American
Identity, Johns Hopkins University Press, p. 144.
39. X, Malcolm (1989), The End of White World Supremacy: Four Speeches, Arcade, p. 46.
40. 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.
41. Du Bois, William E. B. (1947). The World and Africa: An Inquiry Into the Part Which Africa Has
Played in World History (https://www.google.com/books/edition/The_World_and_Africa/wtbTAAAA
MAAJ). New York: Viking Press. p. 169.

Bibliography
Hamitic theory

Seligman, CG (1930), The Races of Africa, London, p. 96.

Sergi, Giuseppe (1901), The Mediterranean Race, London: W Scott, p. 41.
Speke, JH (1863), Journal of the Discovery of the Source of the Nile, London: Blackwoods.

Other

Gourevitch, Philip (1998), We Wish to Inform You that Tomorrow We Will be Killed With Our
Families, New York: Farrar, Straus & Giroux.
Robinson, Michael F. (2016), The Lost White Tribe: Explorers, Scientists, and the Theory that
Changed a Continent, Oxford.
Rohrbacher, Peter (2002), Die Geschichte des Hamiten-Mythos, Wien: Afro-Pub.
Shavit, Yaacov (2001), History in Black: African-Americans in Search of an Ancient Past,
Routledge.

External links
Media related to Hamites (race) at Wikimedia Commons
A Theory You've Never Heard Of | Michael Robinson | TEDxUniversityofHartford (https://www.yout
ube.com/watch?v=gn4bvjMh4vc), 9 November 2015.

https://en.wikipedia.org/wiki/Hamites#Hamitic_hypothesis 9/10
1/2/23, 10:49 PM Hamites - Wikipedia

Retrieved from "https://en.wikipedia.org/w/index.php?title=Hamites&oldid=1130754406"

This page was last edited on 31 December 2022, at 20:13 (UTC).

Text is available under the Creative Commons Attribution-ShareAlike License 3.0; additional terms may apply. By using
this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia
Foundation, Inc., a non-profit organization.

https://en.wikipedia.org/wiki/Hamites#Hamitic_hypothesis 10/10