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The question of the race of ancient Egyptians was raised historically as a product of the scientific racism of the 18th and 19th centuries, and was linked to models of racial hierarchy based on skin color, facial features, hair texture and genetic affiliations. A variety of views circulated about the racial identity of the Egyptians and the source of their culture.〔Edith Sanders: ''The Hamitic hypothesis: its origin and functions in time perspective'', ''The Journal of African History'', Vol. 10, No. 4 (1969), pp. 521–532〕 These were typically identified in terms of a distinction between the Caucasoid and Negroid racial categories. Some scholars argued that ancient Egyptian culture was influenced by other Afro-Asiatic-speaking populations in Northeast Africa or the Middle East, while others pointed to influences from various Nubian groups or populations in Europe. Since the second half of the 20th century, many anthropologists have rejected the notion of race as having any validity in the study of human biology.〔("American Anthropological Association Statement on Race" ), ''American Anthropologist Volume 100.'' Arlington County: AAA, 1998 (Occasionally re-included in other volumes afterwards.)〕〔("Biological Aspects of Race" ) ''American Journal of Physical Anthropology Volume 101.'' New York: John Wiley & Sons, 1996〕 Typological and hierarchical models of race have increasingly been rejected by scientists in favour of models of societal development based on geographical origin. However, the question of the phenotypical characteristics (skin color, facial features, hair texture) and genetic affiliations of the ancient Egyptians remains a point of study and debate.〔Nina G. Jablonski: ''Living Color: The Biological and Social Meaning of Skin Color'', 2012. Google E-Book pp. 104–105〕 ==History== The earliest examples of disagreement regarding the race of the ancient Egyptians occurred in the work of Europeans and Americans early in the 19th century. One early example of such an attempt was an article published in the ''New-England Magazine'' of October 1833, where the authors dispute a claim that "Herodotus was given as authority for their being negroes." They point out with reference to tomb paintings: "It may be observed that the complexion of the men is invariably red, that of the women yellow; but neither of them can be said to have anything in their physiognomy at all resembling the Negro countenance." In the 18th century, Count Volney wrote "The Copts are the proper representatives of the Ancient Egyptians" due to their "jaundiced and fumed skin, which is neither Greek, Negro nor Arab, their full faces, their puffy eyes, their crushed noses, and their thick lips ... the ancient Egyptians were true negroes of the same type as all native born Africans."〔Volney, Constantin-François. ''Principes Physiques de la Morale, Déduits de l'Organisation de l'Homme et de l'Univers''. p. 131〕 Just a few years later, in 1839, Champollion stated in his work ''Egypte Ancienne'' that the Egyptians and Nubians are represented in the same manner in tomb paintings and reliefs, further suggesting that: "In the Copts of Egypt, we do not find any of the characteristic features of the Ancient Egyptian population. The Copts are the result of crossbreeding with all the nations that successfully dominated Egypt. It is wrong to seek in them the principal features of the old race."〔Champollion-Figeac, ''Egypte Ancienne''. Paris: Collection L'Univers, 1839, p. 27〕 Also in 1839, Champollion's and Volney's claims were disputed by Jacques Joseph Champollion-Figeac, who blamed the ancients for spreading a false impression of a Negro Egypt, stating "The opinion that the ancient population of Egypt belonged to the Negro African race, is an error long accepted as the truth.... Volney's conclusion as to the Negro origin of the ancient Egyptian civilization is evidently forced and inadmissible."〔John Milton et al., Agents of Translation (2009), p. 215, https://books.google.com/books?isbn=9027216908〕 The debate over the race of the Ancient Egyptians intensified during the movement to abolish slavery in the United States, as arguments relating to the justifications for slavery increasingly asserted the historical, mental and physical inferiority of black people. For example, in 1851, John Campbell directly challenged the claims by Champollion and others regarding the evidence for a black Egypt, asserting "There is one great difficulty, and to my mind an insurmountable one, which is that the advocates of the negro civilization of Egypt do not attempt to account for, how this civilization was lost.... Egypt progressed, and why, because it was Caucasian."〔John Campbell, ''Negro-mania: being an examination of the falsely assumed equality of the various races of man'' (1851), Philadelphia, https://books.google.com/books?id=hcELAAAAIAAJ p. 10–12〕 The arguments regarding the race of the Egyptians became more explicitly tied to the debate over slavery in the United States as the United States escalated towards civil war.〔Bruce Baum, ''The Rise and Fall of the Caucasian Race: A Political History of Racial Identity'' (2006), p. 105–108, https://books.google.com/books?isbn=0814798926〕 In 1854, Josiah Nott with George Glidden set out to prove: "that the Caucasian or white, and the Negro races were distinct at a very remote date, and ''that the Egyptians were Caucasians.''"〔Bruce Baum, ''The Rise and Fall of the Caucasian Race: A Political History of Racial Identity'' (2006), p. 108, https://books.google.com/books?isbn=0814798926〕 Samuel George Morton, a physician and professor of anatomy, concluded that although "Negroes were numerous in Egypt, but their social position in ancient times was the same that it now is (the United States ), that of servants and slaves."〔Bruce Baum, ''The Rise and Fall of the Caucasian Race: A Political History of Racial Identity'' (2006), p. 105, https://books.google.com/books?isbn=0814798926〕 In the early 20th century, Flinders Petrie, a Professor of Egyptology at the University of London, in turn spoke of a Nubian queen, Aohmes Nefertari, who was the "divine ancestress of the XVIIIth dynasty." He described her physically as having "had an aquiline nose, long and thin, and was of a type not in the least prognathous." 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Ancient Egyptian race controversy」の詳細全文を読む スポンサード リンク
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