According to studies and research conducted by Clyde Winters, the Olmecs were Africans from the Mandinka region of West Africa. They used the Mende script to write and they spoke the Mende language, the same language spoken by Cinque in the movie ‘Amistad’.
The Mende script found on monuments at Monte Alban in Mexico, has been deciphered and it was found to be identical to the Mende script used in West Africa. Afterwards, the language was found to be the very same language spoken by the Mende of West Africa.
THE SIMILARITIES BETWEEN OLMEC RELIGIONS AND WEST AFRICAN RELIGIONS
One of the most important connections made to show that the Olmecs were West Africans is the very strong similarities in race between the Olmecs and West Africans and the ancient Nubians. In fact, during a scientific conference held years ago, West African scientists identified Olmec artworkd and representations of Africoid peoples as West African.
The Africans also identified cultural traits such as ear plugs, scarification marks and keloid tatoos on the skin and face, cornrows, braids and tassels and even afro hairstyle as West African. Moreover, according to Ivan Van Sertima (African Presene in Early America), giant heads of stone to represent important people in Africa was being done in the present era as well as in ancient Egypt and Nubia.
The 22 or more collosal stone heads carved out of solid basalt rock has identifiable Black African in racial features as well as cultural traits like cornrow hairstyle, braids with beads and kinky hair as well as a type of war helmet identified as Nubian have been found carved in Colosal Olmec sculpture connecting them to West Africa and the Egypt/Sudan region.
Hundreds of clay and terracota busts, statuettes and figurines also show Black African racial?
and cultural traits. For example, scarification marks and keloid tatoos identical to those worn by West Africans and Sudanese Africans can be seen on some Olmec busts and terracota heads. Kinky hair, cornrows, braids are also represented (see African Presence in Early America, by Ivan Van Sertima; Transaction Publishers.
RELIGIOUS SIMILARITIES BETWEEN THE AFRICAN-OLMECS AND WEST AFRICANS
The African-Olmecs also had religious practices identical to that of West Africans according to “A History of the African-Olmecs,” (published by 1stbooks Library, 2959 Vernal Pike, Bloomington, Indiana 47404 U.S.A ww.1stbooks.com ) Olmec religions included the use of shamen, the recognition of the Venus planet complex, the use of the ax as a prop in the worship of the Thunder God and the importance of children in their religion.
In the African religion of Shango, shamen are used. In fact, a statuette of an Oni or Priest-king of ancient Nigeria falls in line with the description of the Olmec Shamen given by early American archeologists in the Olmec region of Mexico.
In the Shango religion of Nigeria, Trinidad and Tobago, Cuba, Brazil and other parts of African-Americas, the very same religion as practiced by the Olmecs is still practiced. As for Africa, the Venus complex is studied by the Ono and Bambara, both accomplished seamen who usd to sail the once sea-covered Sahara and the Atlantic.
The Dogon of Mali specialize in the study of the Sirius star system and are experts in their accuracy and charting methods, without any telecopes. The use of the ax and its connection to the worship of the Thunder God was also connected to the Olmecs. Both the Olmecs of Mexico and West Africans practiced religions that included children playing a significant part.
There is overwhelming evidence in all areas that the first civilization in Mexico was influenced tremendously by Africans from West Africa and Nubia/Egypt. All cultural and racial connections show this importand and crucial fact.
The statue of an ancient Nigerian Oni or Priest-king dating back thousands of years shows him holding religious artefacts that have been found among Olmec priests who are holding identical artefacts in the very same manner.
A large stone statue of a Negroid character at the San Augustine Culture site in Colombia, South America, also show the same items in the hands of the statue (see African Civilizations of America “James Williamson,” website, community.webtv.net/paulnubiaempire)
Studies done by researchers such as Ivan Van Sertima (They Came Before Columbus), Alexander Von Wuthenau (Unexpected Faces in Ancient America), Runoko Rashidi and others have presented evidence that clearly show that the Olmecs were not Indians with “baby faces,” or Indians who looked like Blacks (although a few Olmecs did mix with the Native Americans). They were Africans no different from Africans found in the Mende regions of West Africa. Studies done by Clyde Winters show that the Olmecs used the Mende script, a writing system used among the Mandinkas and other Africans in West Africa. When the writings on Olmec monuments were translated, it was found that the language spoken by the Olmecs was Mende.
African Cultural Similarities
The Olmecs used an African practice that is very common in Africa and to some extent in Melanesia. That practice is body scarification and specifically facial scarification as practiced in West Africa. Many of the facial scars seen on the Olmec terracotta faces, such as “dot” keloids and “lined” patterns are identical to Africans such as the Dinka of Sudan and the Yoruba and others of West Africa. (Dinka scarification can be found in old copies of National Geographic. Olmec scarification can be found in the text by “Alexander Von Wuthenau, Unexpected Faces in Ancient America.” African hairstyles such as cornroes are found on many of the Olmec terracotta found in Mexico. Both kinky hair carved into one of the collosal stone heads of basalt, as well as the cornroed style wearing tassels (see African Presence in Early America, by Ivan Van Sertima; Transaction Publishers), have been found.
The “cornrow” factor clearly shows that these Blacks who were in Mexico in prehistoric times most likely came from the West Africa/South Sahara region, rather than Melanesia. It is in West Africa that cornroes are very common and have been since prehistoric times.
Documents in Cairo, Egypt, as well as Mandingo oral tradition reflect the sea voyages of the great Mali Empire from a later period. A year after sending an expeditionary fleet across the Atlantic, in 1311 King Abubakari II sailed west with a huge flotilla.
“Neither of the two Mandingo fleets came back to Mali to tell their story,” explained Van Sertima, “but around this same time evidence of contact between West Africans and Mexicans appears in strata in America in an overwhelming combination of artifacts and cultural parallels.”
They suggest that the Aztecs might have witnessed Abubakari’s landing and thought him to be the reincarnation of one of their gods. “A black-haired, black-bearded figure in white robes,” noted Van Sertima, “one of the representations of Quetzalcoatl, modeled on a dark-skinned outsider, appears in paintings in the valley of Mexico, while the Aztecs begin to worship a Negroid figure mistaken for their god Tezcatlipoca because he had the right ceremonial color.”
The pre-Columbian presence of Africans in the Americas is also reflected in linguistic similarities and other cultural parallels including rainmaking rituals, but these are just a few examples of many.