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Istwa Nou

We Haitians have always known who we are and where we are going. Every generation sets out for it, and in every generation something interrupts our journey, our walk. Sometimes it comes from outside. Sometimes it comes from among us. Those interruptions are in this chronology because they happened; they're not who we are. We have never been defined by those off-road moments; and we have never internalized them.

We keep marching.

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800 to 701 BCE

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750 BCE

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750 BCE to 300 CE · Africanspan

Napata read Amun as one more face of a single Divinity

Kings who honoured Egyptian gods were fitting them into an older African theology.

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The peoples of the Napatan and Meroitic heartland followed a religion that recognised one Divinity, able to appear as individually named spirits. That shapes how their kings dealt with Egypt. When Napatan rulers gave recognition to Amun, Isis and Osiris, they most probably took those figures as further manifestations of the Divinity they already knew, absorbing them into a framework they had brought with them. A century of scholarship read the same acts as submission, as Kushite kings adopting the gods of a superior civilisation. Ehret reconstructs the Nilo-Saharan religion of Divinity back to the ninth millennium BCE, which puts it thousands of years ahead of the Egyptian cults in question. On that reconstruction the traffic runs the other way. Egyptian deities were taken into an older African theology and given a place inside it. Honouring Amun at Karnak becomes an act of interpretation performed by conquerors on the religion of the conquered.

Napatan kingsAmun NapataMeroeKarnakEgypt
Where this comes from Ehret, C. (2023). Ancient Africa: A global history, to 300 CE. Princeton University Press.HT-EHAA-000495HT-EHAA-000496

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