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Mande and Niger Congo
Wm. E. Welmers identified the Niger Congo homeland in the Sudan not Niger Valley. Welmers explained that the Niger-Congo homeland was in the vicinity of the upper Nile valley [20]. He believes that the Westward migration of the Niger-Congo began 5000 years ago[20]. In support of Welmers’ theory he discusses the dogs of the Niger-Congo speakers[10].
This is the unique bark less Basenji dogs which live in the Sudan and Uganda today, but were formerly recorded on Egyptian monuments [20]. According to Welmers the Basenji, is related to the Liberian Basenji breed of the Kpelle and Loma people of Liberia. Welmers believes that the Mande took these dogs with them on their migration westward. The Kpelle and Loma speak Mande languages.
The Niger Valley was uninhabitable until recently. There were few habitable sites in West Africa during the Holocene wet phase. McIntosh and McIntosh have illustrated that the only human occupation of the Sahara during this period were the Saharan massifs along wadis[21].
The Niger-Congo speakers probably began to exit the Saharan Highlands during the Ounanian period. By the 8th millennium BC Saharan-Sudanese pottery was used in the Air [22]. Ceramics of this style have also been found at sites in the Hoggar [22-23]. Dotted wavy-line pottery has also been discovered in the Libyan Sahara [22].
In the Sahelian zone there was a short wet phase during the Holocene (c.7500-4400 BC), which led to the formation of large lakes and marshes in Mauritania, the Niger massifs and Chad. The Inland Niger Delta was unoccupied. In other parts of the Niger area the wet phase existed in the eight/seventh and fourth/third millennia BC [23].
Welmers [20] has suggested that the first group to separate from the Niger-Congo family was the Mande speakers. Although he believes that this dispersal began only 5000 years ago the expansion of the Saharan-Sudanese style into the areas traditionally associated with the Ounanian tradition suggests that some of the Proto-Mande probably separated from Niger-Congo 10kya.
Controversy surrounds the classification of the Mande language family. Greenberg popularized the idea that the Mande subset was a member of the Niger-Congo Superset of Africa languages, while B. Heine and D. Nurse, African Languages: An Introduction believes that the Niger-Congo (Mande) is especially closely united with Central Sudani and Kabu within Nilo-Saharan. The position of Mande in the Niger-Congo Superset has long been precarious and today it is given a peripheral status to the Niger-Congo Superset. Murkarovsky [24] believes that the Mande group of languages does not belong in the Niger-Congo Superset, while Welmers has advanced the idea that Mande was the first group to break away from Niger-Congo[20]. The Mande languages are also closely related to Songhay [24-25], Nilo-Saharan and the Chadic group [26]. Zima compared 25 Songhay and Mandekan terms from the cultural vocabulary to highlight the correspondence between these two language groups[25]. Zima made it clear that "the lexical affinities between the Songhay and Mande languages are evident"[25].Mukarovsky has presented hundreds of analogous Mande and Cushitic terms[27].
Due to the similarities between the Mande and Cushitic language families Mukarovsky would place Mande into the Afro-Asiatic Superset of languages[27]. Mukarovsky has presented hundreds of analogous Mande and Cushitic terms[27]. This linguistic evidence makes it clear that the Niger-Congo, Nilo-Saharan and Cushitic speakers originally lived intimate contact. The Mande were spread across the Sahaelian /Saharan zone in areas associated with the Ounanian tradition. They built many civilizations from the Fezzan to Mauretania [28]. The Northern Mande speakers are divided into the Soninke and Malinke-Bambara groups. Holl believes that the founders of the Dhar Tichit 4kya, were northern Mande speakers[28]. The pottery at Dhar Tichitt is associated with Saharan styles[28].
Dravidian and Niger-Congo
In the sub-continent of India, there were several main groups. The traditional view for the population origins in India suggest that the earliest inhabitants of India were the Negritos, and this was followed by the Proto-Australoid,the Mongoloid and the so-called mediterranean type which represent the ancient Egyptians and Kushites [9]. The the Proto-Dravidians were probably one of the cattle herding groups that made up the C-Group culture of Nubia Kush[33].
The linguistic, anthropological and linguistic data make it clear that Dravidians came to India from Africa during the Neolithic and not the Holocene period.
The Dravidian and Mande speakers began to migrate out of Africa by 3000BC. They were part of the C-Group. They first settled in Iran and from here expanded into Central Asia and the Indus Valley.
According to Sergent [35], the Dravidian populations are not autochthonous to India , they are of African origin. The archaeological evidence also appears to support an African origin for the Dravidian speaking people [7,50-51].
Researchers have conclusively proven that the Dravidians are related to the Niger-Congo speaking group and they originally lived in Nubia [7]. The Dravidians and C-Group people of Nubia used 1) a common BRW [7]; 2) a common burial complex incorporating megaliths and circular rock enclosures [7] and 3) a common type of rock cut sepulcher [7] and writing system [50-51].
The BRW industry diffused from Nubia, across West Asia into Rajastan, and thence to East Central and South India [30]. Singh [30] made it clear that he believes that the BRW radiated from Nubia through Mesopotamia and Iran southward into India.
BRW is found at the lowest levels of Harappa and Lothal dating to 2400BC. T.B. Nayar [31] proved that the BRW of Harappa has affinities to predynastic Egyptian and West Asian pottery dating to the same time period.
After 1700 BC, with the end of the Harappan civilization spread BRW southward into the Chalcolithic culture of Malwa and Central India down to Northern Deccan and eastward into the Gangetic Basin.
The BRW of the Malwa culture occupied the Tapi Valley Pravara Godavari and the Bhima Valleys. In addition we find that the pottery used by the at Gilund [32], Rajasthan on the banks of the Bana River, was also BRW.
Archaeologists agree that Black and red ware (BRW) was unearthed on many South India sites are related to Dravidian speaking people. The BRW style has been found on the lower levels of Madurai and Tirukkampuliyur.
B.B. Lal [7] an Indian Egyptologist has shown conclusively that the Dravidians originated in the Saharan area 5000 years ago. He claims they came from Kush, in the Fertile African Crescent and were related to the C-Group people who founded the Kerma dynasty in the 3rd millennium B.C [50-51]. The Dravidians used a common black-and-red pottery, which spread from Nubia, through modern Ethiopia, Arabia, Iran into India as a result of the Proto-Saharan dispersal.
B.B. Lal [7] a leading Indian archaeologist in India has observed that the black and red ware (BRW) dating to the Kerma dynasty of Nubia, is related to the Dravidian megalithic pottery. Singh [30] believes that this pottery radiated from Nubia to India. This pottery along with wavy-line pottery is associated with the Saharo-Sudanese pottery tradition of ancient Africa .
The Dravidians live in South India. The Dravidian ethnic group includes the Tamil, Kurukh,Malayalam, Kananda (Kanarese), Tulu, Telugu and etc. There is physical evidence which suggest an African origin for the Dravidians[32-34]. Some researchers due to the genetic relationship between the Dravidians and Niger-Congo speaking groups they call these Indians the Sudroid (Indo-African) race.
Aravaanan [32-34] has written extensively on African and Dravidian relations. He has illustrated that the Africans and Dravidian share many physical similarities including the dolichocephalic indexes, platyrrhine nasal index, stature (31-32) and blood type . Aravaanan [32] also presented much evidence for analogous African and Dravidian cultural features including the chipping of incisor teeth and the use of the lost wax process to make bronze works of arts [32].
There are also similarities between the Dravidian and African religions. For example, both groups held a common interest in the cult of the Serpent and believed in a Supreme God, who lived in a place of peace and tranquility.
There is affinities between the names of many gods including Amun/Amma and Murugan. Murugan the Dravidian god of the mountains parallels a common god in East Africa worshipped by 25 ethnic groups is called Murungu, the god who resides in the mountains [34].
Up until the South Indian megalithic period the Dravidians continued to use black-and-red ware and Libyco-Berber/Indus Valley writing [9,18]. Under the influence of the Ethiopians the script changed into the Nagari writing system. The architecture of the Dravidians is an ornamented pyramid with statues and other featured added within the construction of the pyramid.
Dravidian languages are predominately spoken in southern India and Sri Lanka. There are around 125 million Dravidian speakers. These languages are genetically related to African languages. The Dravidians are remnants of the ancient Black population who occupied most of ancient Asia and Europe.
Linguistic Evidence
1.1 Many scholars have recognized the linguistic unity of Black African (BA) and Dravidian (Dr.) languages. These affinities are found not only in the modern African languages but also that of ancient Egypt. These scholars have made it clear that lexical, morphological and phonetic unity exist between African languages in West and North Africa as well as the Bantu group.
1.2 K.P. Arvaanan [33] has noted that there are ten common elements shared by NC languages and the Dr. group. They are (1) simple set of five basic vowels with short-long consonants;(2) vowel harmony; (3) absence of initial clusters of consonants; (4) abundance of geminated consonants; (5) distinction of inclusive and exclusive pronouns in first person plural; (6) absence of degrees of comparison for adjectives and adverbs as distinct morphological categories; (7) consonant alternation on nominal increments noticed by different classes; (8)distinction of completed action among verbal paradigms as against specific tense distinction;(9) two separate sets of paradigms for declarative and negative forms of verbs; and (l0) use of reduplication for emphasis. 1.3 There has been a long development in the recognition of the linguistic unity of African and Dravidian languages. The first scholar to document this fact was the French linguist L. Homburger. Prof. Homburger who is best known for her research into African languages was convinced that the Dravidian languages explained the morphology of the Senegalese group particularly the Serere, Fulani group. She was also convinced that the kinship existed between Kannanda and the Bantu languages, and Telugu and the Mande group. Dr. L. Homburger is credited with the discovery for the first time of phonetic, morphological and lexical parallels between Bantu and Dravidians
1.4 By the 1970's numerous scholars had moved their investigation into links between Dr. and BA languages on into the Senegambia region. Such scholars as Cheikh T. N'Diaye [36] a Senegalese linguist, and U.P. Upadhyaya [37-38] of India, have proved conclusively Dr. Homburger's theory of unity between the Dravidian and the Senegalese languages.
1.5 C.T. N'Diaye [36], who studied Tamil in India, has identified nearly 500 cognates of Dravidian and the Senegalese languages. Upadhyaya [37-38] after field work in Senegal discovered around 509 Dravidian and Senegambian words that show full or slight correspondence.
1.6 As a result of the linguistic evidence the Congolese linguist Th. Obenga suggested that there was an Indo-African group of related languages. To prove this point we will discuss the numerous examples of phonetic, morphological and lexical parallels between the Dravidian group: Tamil (Ta.), Malayalam (Mal.), Kannanda/Kanarese (Ka.), Tulu (Tu.), Kui-Gondi, Telugu (Tel.) and Brahui; and Black African languages: Manding (Man.),Egyptian (E.), and Senegalese (Sn.)
1.7 Cheikh T. N'Diaye [36] and U.P. Upadhyaya [38] have firmly established the linguistic unity of the Dravidian and Senegalese languages. They present grammatical, morphological, phonetic and lexical parallels to prove their point.
1.8 In the Dravidian and Atlantic languages there is a tendency for the appearance of open syllables and the avoidance of non-identical consonant clusters. Accent is usually found on the initial syllable of a word in both these groups. Upadhyaya [38] has recognized that there are many medial geminated consonants in Dravidian and Senegalese, see Table 4. Due to their preference for open syllables final consonants are rare in these languages.
1.9 There are numerous parallel participle and abstract noun suffixes in Dravidian and Senegalese. For example, the past participle in Fulani (F) -o, and oowo the agent formative, corresponds to Dravidian -a, -aya, e.g., F. windudo 'written', windoowo 'writer'.
1.10 The Wolof (W) -aay and Dyolo ay, abstract noun formative corresponds to Dravidian ay, W. baax 'good', baaxaay 'goodness'; Dr. apala 'friend', bapalay 'friendship'; Dr. hiri 'big', hirime 'greatness', and nal 'good', nanmay 'goodness'.
1.11 There is also analogy in the Wolof abstract noun formative suffix -it, -itt, and Dravidian ita, ta, e.g., W. dog 'to cut', dogit 'sharpness'; Dr. hari 'to cut', hanita 'sharp-ness'.
1.12 The Dravidian and Senegalese languages use reduplication of the bases to emphasize or modify the sense of the word, e.g., D. fan 'more', fanfan 'very much'; Dr. beega 'quick', beega 'very quick'.
There are numerous Dravidian and Atlantic cognate terms. Some of these cognate terms are listed in Table 6.
Above we provided linguistic examples from many different African language Supersets (Families) from Niger-Congo to prove the analogy between Dravidian and Black African languages. The evidence is clear that the Dravidian and Black African languages should be classed in a family called Indo-African as suggested by Th. Obenga. This data further supports the archaeological evidence accumulated by Dr. B.B Lal [7] which proved that the Dravidians originated in the Fertile African Crescent.
Wm. E. Welmers identified the Niger Congo homeland in the Sudan not Niger Valley. Welmers explained that the Niger-Congo homeland was in the vicinity of the upper Nile valley [20]. He believes that the Westward migration of the Niger-Congo began 5000 years ago[20]. In support of Welmers’ theory he discusses the dogs of the Niger-Congo speakers[10].
This is the unique bark less Basenji dogs which live in the Sudan and Uganda today, but were formerly recorded on Egyptian monuments [20]. According to Welmers the Basenji, is related to the Liberian Basenji breed of the Kpelle and Loma people of Liberia. Welmers believes that the Mande took these dogs with them on their migration westward. The Kpelle and Loma speak Mande languages.
The Niger Valley was uninhabitable until recently. There were few habitable sites in West Africa during the Holocene wet phase. McIntosh and McIntosh have illustrated that the only human occupation of the Sahara during this period were the Saharan massifs along wadis[21].
The Niger-Congo speakers probably began to exit the Saharan Highlands during the Ounanian period. By the 8th millennium BC Saharan-Sudanese pottery was used in the Air [22]. Ceramics of this style have also been found at sites in the Hoggar [22-23]. Dotted wavy-line pottery has also been discovered in the Libyan Sahara [22].
In the Sahelian zone there was a short wet phase during the Holocene (c.7500-4400 BC), which led to the formation of large lakes and marshes in Mauritania, the Niger massifs and Chad. The Inland Niger Delta was unoccupied. In other parts of the Niger area the wet phase existed in the eight/seventh and fourth/third millennia BC [23].
Welmers [20] has suggested that the first group to separate from the Niger-Congo family was the Mande speakers. Although he believes that this dispersal began only 5000 years ago the expansion of the Saharan-Sudanese style into the areas traditionally associated with the Ounanian tradition suggests that some of the Proto-Mande probably separated from Niger-Congo 10kya.
Controversy surrounds the classification of the Mande language family. Greenberg popularized the idea that the Mande subset was a member of the Niger-Congo Superset of Africa languages, while B. Heine and D. Nurse, African Languages: An Introduction believes that the Niger-Congo (Mande) is especially closely united with Central Sudani and Kabu within Nilo-Saharan. The position of Mande in the Niger-Congo Superset has long been precarious and today it is given a peripheral status to the Niger-Congo Superset. Murkarovsky [24] believes that the Mande group of languages does not belong in the Niger-Congo Superset, while Welmers has advanced the idea that Mande was the first group to break away from Niger-Congo[20]. The Mande languages are also closely related to Songhay [24-25], Nilo-Saharan and the Chadic group [26]. Zima compared 25 Songhay and Mandekan terms from the cultural vocabulary to highlight the correspondence between these two language groups[25]. Zima made it clear that "the lexical affinities between the Songhay and Mande languages are evident"[25].Mukarovsky has presented hundreds of analogous Mande and Cushitic terms[27].
Due to the similarities between the Mande and Cushitic language families Mukarovsky would place Mande into the Afro-Asiatic Superset of languages[27]. Mukarovsky has presented hundreds of analogous Mande and Cushitic terms[27]. This linguistic evidence makes it clear that the Niger-Congo, Nilo-Saharan and Cushitic speakers originally lived intimate contact. The Mande were spread across the Sahaelian /Saharan zone in areas associated with the Ounanian tradition. They built many civilizations from the Fezzan to Mauretania [28]. The Northern Mande speakers are divided into the Soninke and Malinke-Bambara groups. Holl believes that the founders of the Dhar Tichit 4kya, were northern Mande speakers[28]. The pottery at Dhar Tichitt is associated with Saharan styles[28].
Dravidian and Niger-Congo
In the sub-continent of India, there were several main groups. The traditional view for the population origins in India suggest that the earliest inhabitants of India were the Negritos, and this was followed by the Proto-Australoid,the Mongoloid and the so-called mediterranean type which represent the ancient Egyptians and Kushites [9]. The the Proto-Dravidians were probably one of the cattle herding groups that made up the C-Group culture of Nubia Kush[33].
The linguistic, anthropological and linguistic data make it clear that Dravidians came to India from Africa during the Neolithic and not the Holocene period.
The Dravidian and Mande speakers began to migrate out of Africa by 3000BC. They were part of the C-Group. They first settled in Iran and from here expanded into Central Asia and the Indus Valley.
According to Sergent [35], the Dravidian populations are not autochthonous to India , they are of African origin. The archaeological evidence also appears to support an African origin for the Dravidian speaking people [7,50-51].
Researchers have conclusively proven that the Dravidians are related to the Niger-Congo speaking group and they originally lived in Nubia [7]. The Dravidians and C-Group people of Nubia used 1) a common BRW [7]; 2) a common burial complex incorporating megaliths and circular rock enclosures [7] and 3) a common type of rock cut sepulcher [7] and writing system [50-51].
The BRW industry diffused from Nubia, across West Asia into Rajastan, and thence to East Central and South India [30]. Singh [30] made it clear that he believes that the BRW radiated from Nubia through Mesopotamia and Iran southward into India.
BRW is found at the lowest levels of Harappa and Lothal dating to 2400BC. T.B. Nayar [31] proved that the BRW of Harappa has affinities to predynastic Egyptian and West Asian pottery dating to the same time period.
After 1700 BC, with the end of the Harappan civilization spread BRW southward into the Chalcolithic culture of Malwa and Central India down to Northern Deccan and eastward into the Gangetic Basin.
The BRW of the Malwa culture occupied the Tapi Valley Pravara Godavari and the Bhima Valleys. In addition we find that the pottery used by the at Gilund [32], Rajasthan on the banks of the Bana River, was also BRW.
Archaeologists agree that Black and red ware (BRW) was unearthed on many South India sites are related to Dravidian speaking people. The BRW style has been found on the lower levels of Madurai and Tirukkampuliyur.
B.B. Lal [7] an Indian Egyptologist has shown conclusively that the Dravidians originated in the Saharan area 5000 years ago. He claims they came from Kush, in the Fertile African Crescent and were related to the C-Group people who founded the Kerma dynasty in the 3rd millennium B.C [50-51]. The Dravidians used a common black-and-red pottery, which spread from Nubia, through modern Ethiopia, Arabia, Iran into India as a result of the Proto-Saharan dispersal.
B.B. Lal [7] a leading Indian archaeologist in India has observed that the black and red ware (BRW) dating to the Kerma dynasty of Nubia, is related to the Dravidian megalithic pottery. Singh [30] believes that this pottery radiated from Nubia to India. This pottery along with wavy-line pottery is associated with the Saharo-Sudanese pottery tradition of ancient Africa .
The Dravidians live in South India. The Dravidian ethnic group includes the Tamil, Kurukh,Malayalam, Kananda (Kanarese), Tulu, Telugu and etc. There is physical evidence which suggest an African origin for the Dravidians[32-34]. Some researchers due to the genetic relationship between the Dravidians and Niger-Congo speaking groups they call these Indians the Sudroid (Indo-African) race.
Aravaanan [32-34] has written extensively on African and Dravidian relations. He has illustrated that the Africans and Dravidian share many physical similarities including the dolichocephalic indexes, platyrrhine nasal index, stature (31-32) and blood type . Aravaanan [32] also presented much evidence for analogous African and Dravidian cultural features including the chipping of incisor teeth and the use of the lost wax process to make bronze works of arts [32].
There are also similarities between the Dravidian and African religions. For example, both groups held a common interest in the cult of the Serpent and believed in a Supreme God, who lived in a place of peace and tranquility.
There is affinities between the names of many gods including Amun/Amma and Murugan. Murugan the Dravidian god of the mountains parallels a common god in East Africa worshipped by 25 ethnic groups is called Murungu, the god who resides in the mountains [34].
Up until the South Indian megalithic period the Dravidians continued to use black-and-red ware and Libyco-Berber/Indus Valley writing [9,18]. Under the influence of the Ethiopians the script changed into the Nagari writing system. The architecture of the Dravidians is an ornamented pyramid with statues and other featured added within the construction of the pyramid.
Dravidian languages are predominately spoken in southern India and Sri Lanka. There are around 125 million Dravidian speakers. These languages are genetically related to African languages. The Dravidians are remnants of the ancient Black population who occupied most of ancient Asia and Europe.
Linguistic Evidence
1.1 Many scholars have recognized the linguistic unity of Black African (BA) and Dravidian (Dr.) languages. These affinities are found not only in the modern African languages but also that of ancient Egypt. These scholars have made it clear that lexical, morphological and phonetic unity exist between African languages in West and North Africa as well as the Bantu group.
1.2 K.P. Arvaanan [33] has noted that there are ten common elements shared by NC languages and the Dr. group. They are (1) simple set of five basic vowels with short-long consonants;(2) vowel harmony; (3) absence of initial clusters of consonants; (4) abundance of geminated consonants; (5) distinction of inclusive and exclusive pronouns in first person plural; (6) absence of degrees of comparison for adjectives and adverbs as distinct morphological categories; (7) consonant alternation on nominal increments noticed by different classes; (8)distinction of completed action among verbal paradigms as against specific tense distinction;(9) two separate sets of paradigms for declarative and negative forms of verbs; and (l0) use of reduplication for emphasis. 1.3 There has been a long development in the recognition of the linguistic unity of African and Dravidian languages. The first scholar to document this fact was the French linguist L. Homburger. Prof. Homburger who is best known for her research into African languages was convinced that the Dravidian languages explained the morphology of the Senegalese group particularly the Serere, Fulani group. She was also convinced that the kinship existed between Kannanda and the Bantu languages, and Telugu and the Mande group. Dr. L. Homburger is credited with the discovery for the first time of phonetic, morphological and lexical parallels between Bantu and Dravidians
1.4 By the 1970's numerous scholars had moved their investigation into links between Dr. and BA languages on into the Senegambia region. Such scholars as Cheikh T. N'Diaye [36] a Senegalese linguist, and U.P. Upadhyaya [37-38] of India, have proved conclusively Dr. Homburger's theory of unity between the Dravidian and the Senegalese languages.
1.5 C.T. N'Diaye [36], who studied Tamil in India, has identified nearly 500 cognates of Dravidian and the Senegalese languages. Upadhyaya [37-38] after field work in Senegal discovered around 509 Dravidian and Senegambian words that show full or slight correspondence.
1.6 As a result of the linguistic evidence the Congolese linguist Th. Obenga suggested that there was an Indo-African group of related languages. To prove this point we will discuss the numerous examples of phonetic, morphological and lexical parallels between the Dravidian group: Tamil (Ta.), Malayalam (Mal.), Kannanda/Kanarese (Ka.), Tulu (Tu.), Kui-Gondi, Telugu (Tel.) and Brahui; and Black African languages: Manding (Man.),Egyptian (E.), and Senegalese (Sn.)
1.7 Cheikh T. N'Diaye [36] and U.P. Upadhyaya [38] have firmly established the linguistic unity of the Dravidian and Senegalese languages. They present grammatical, morphological, phonetic and lexical parallels to prove their point.
1.8 In the Dravidian and Atlantic languages there is a tendency for the appearance of open syllables and the avoidance of non-identical consonant clusters. Accent is usually found on the initial syllable of a word in both these groups. Upadhyaya [38] has recognized that there are many medial geminated consonants in Dravidian and Senegalese, see Table 4. Due to their preference for open syllables final consonants are rare in these languages.
1.9 There are numerous parallel participle and abstract noun suffixes in Dravidian and Senegalese. For example, the past participle in Fulani (F) -o, and oowo the agent formative, corresponds to Dravidian -a, -aya, e.g., F. windudo 'written', windoowo 'writer'.
1.10 The Wolof (W) -aay and Dyolo ay, abstract noun formative corresponds to Dravidian ay, W. baax 'good', baaxaay 'goodness'; Dr. apala 'friend', bapalay 'friendship'; Dr. hiri 'big', hirime 'greatness', and nal 'good', nanmay 'goodness'.
1.11 There is also analogy in the Wolof abstract noun formative suffix -it, -itt, and Dravidian ita, ta, e.g., W. dog 'to cut', dogit 'sharpness'; Dr. hari 'to cut', hanita 'sharp-ness'.
1.12 The Dravidian and Senegalese languages use reduplication of the bases to emphasize or modify the sense of the word, e.g., D. fan 'more', fanfan 'very much'; Dr. beega 'quick', beega 'very quick'.
There are numerous Dravidian and Atlantic cognate terms. Some of these cognate terms are listed in Table 6.
Above we provided linguistic examples from many different African language Supersets (Families) from Niger-Congo to prove the analogy between Dravidian and Black African languages. The evidence is clear that the Dravidian and Black African languages should be classed in a family called Indo-African as suggested by Th. Obenga. This data further supports the archaeological evidence accumulated by Dr. B.B Lal [7] which proved that the Dravidians originated in the Fertile African Crescent.