Sunday, January 25, 2015

The Priesthood in Anthropological Perspective

Alice C. Linsley

St. Basil the Great
I have written a great deal about the origin and nature of the priesthood.  I have also posted a number of articles and essays on the topic written by other people.

Here are some of those articles:

Priestesses in the Church by C.S. Lewis
The Priesthood in England - Part 1
The Priesthood in England - Part 2
The Priesthood in England - Part 3
The Priesthood in England - Conclusion
What is a Priest?
What is the Priesthood?
The Priesthood and Genesis
Ruler-Priests of Genesis
Luther Was Wrong About the Priesthood
More Thoughts on the Priesthood
Rethinking "Biblical Equality"
Why Women Were Never Priests
What's Lost When Women Serve as Priests?
Women Priests and the Anglican Church of North America
Women Priests by E.L. Mascall
Peter Moore on Women Priests

Monday, January 19, 2015

Ainu Anglican Bishop

The Rt. Rev. Paul Saneaki Nakamura 

One of the last living Japanese naval aviators, the former Anglican Bishop of Okinawa, the Rt. Rev. Paul Saneaki Nakamura spoke to members of the U.S. Marine Corps last month recounting his training as a kamikaze pilot in the closing months of the Second World War and of his subsequent conversion to Christianity. Read the report here.

Notice the Bishop's red skin tone and his Ainu facial structure: broad forehead, thick brows, wider nose; high, flat cheek bone structure. Click on the "relating reading" below to see other photos of Ainu men.

There were Ainu among Abraham's ancestors, so in a way, this man coming to Messiah represents closing a big loop.

The Ainu were known to be mighty warriors and their rulers were among the "mighty men of old" mentioned in Genesis.

Friday, January 16, 2015

Binary Sets and Gender Distinctions

Alice C. Linsley

The ancient biblical writers saw a binary pattern in the order of creation. Binary refers to perceived sets of opposites like dark-light; male-female; Creator-creature; life-death, etc. Not everything that we regard as opposites represents a binary set in the Biblical sense, however. Tall-short; hot-cold are relative to the person judging. At 5 feet 5 inches, I would be considered short by a Watusi warrior, but a Pygmy would consider me to be tall.

The difference between the binary view and dualism is significant. In dualism the entities in the set are regarded as equal. Think Ying-Yang. However, the biblical writers understood that one entity in the fixed binary set is superior in some way to the other. Males are larger and stronger than females. The Sun is greater than the moon. In Genesis we read that God created two great lights in the heavens: the greater (Sun) to rule the day and the lesser (moon) to rule the night. The superiority of the male and the Sun are not value judgments. These represent empirical observation of a universal pattern. The binary worldview is found throughout the Bible and is especially evident in Genesis. Sometimes the binary distinction is rather subtle and easy to miss. Consider, for example, the binary set of hot and cool encounters with God. Abraham was visited “in the heat of the day” by God in three Persons (Gen. 18:1). The binary opposite is “in the cool of the day”, the time of God’s visitation to Adam and Eve in Paradise (Gen. 3:8). We have encounters with God described as hot and cool. We must always pay attention to such distinctions. In the first God has come to punish Sodom and Gomorrah, and in the second God has come to enjoy fellowship with the Man and the Woman.

Men and women are ontologically equal in that they are both created in the image and likeness of the Creator. Nevertheless, it is universally observed that males are larger and stronger than females and that they naturally perform quite different tasks. The male-female binary set was employed by Paul in his exploration of the nature of the relationship between Christ and his Church. It is like the relationship of the sun and moon. In the ancient world the sun represented the masculine principle and the moon the feminine principle. These gender assignments are evident, for example, in Spanish - el sol and la luna, and in other languages that share a common proto-Afro-Asiatic system of roots. When Genesis 1 describes the sun as the greater light this pertains not only to its size, the strength of its light and the intensity of its heat. The reality is that it is the source of all light and warm. The moon merely reflects the light of the sun (refulgence). This is another way to describe the relationship between Christ and his Church. Paul says that he is exploring a mystery. Christ is the great light and source of life. His people reflect His light and life. Heaven is greater than earth. God is greater than humans. Were it not so, God could not stoop to save us. In emptying Himself (kenosis) Jesus Christ shows Himself to be the greater and the only one able too save. Without the binary view the Gospel would be meaningless. Christ's kenotic act would be senseless.

The study of philosophy tells us that the binary feature of reality allows for greater complexity. The human anatomy, for example, has a bilateral feature which allows for greater range of motion. The human brain has a binary feature - two chambers - which allows for greater complexity of thought. Binary language is the basis of the enormous complexity that has become possible with computers. Binary points us to a greater mystery. It seems to be God's way of inviting us to come closer and discover!

Here are two binary sets that pertain specifically to male-female distinctions: Deborah sitting under her tamar tree. A tamar is a date nut palm and was associated with the female principle. (Many Old Testament women were named Tamar.) The prophet or "moreh" consulted by Abraham sat under an oak. This tree was associated with the male principle.

There are two "passovers" in the Old Testament. The passover associated with Moses involving the lamb's blood streaked on the lintel and door posts. Because of this blood, death passed over these houses. Likewise the scarlet cord hanging from the window of Rahab's house preserved all those within when death came to Jericho. It is interesting that the blood and blood symbol in these two stories: the horizontal streak on the lintel, and the vertical red cord form a cross. The two narratives point us to Christ whose blood brings deliverance.

Trees and Crosses at the Sacred Center

We have a cross also when we consider the location of the two trees. Judges 4:4-6 says that the Palm of Deborah, was between Ramah and Bethel in the hill country of Ephraim (a north-south axis). Genesis 12 that tells us that the Oak of the Moreh was between Bethel and Ai (an east-west axis). The intersection of east-west and north-south provides another image of the cross. The two narratives must be taken together to gain this picture. 

The point of intersection of the north-south axis and the east-west axis was regarded as the sacred center. In the ancient world, sacred centers were often marked by trees. Genesis 2:9 says that the Tree of Life was in the sacred center of the garden. The Church fathers understood this to be an allusion to the cross upon which Christ died to give life to the world. The cross is called a “tree” in Scripture. Deuteronomy 21:22-13 is an example: “If a man guilty of a capital offense is put to death and you hang him on a tree, you must not leave the body on the tree overnight. Be sure to bury it that same day, because anyone who is hung on a tree is a curse of God. You must not defile the land the Lord your God is giving you as an inheritance.”

So Jesus, the Son of God, became a curse for us. He died, was buried on that same day, and rose again on the third day, proving that He is the Righteous Ruler long expected of His faithful Horim (Horite ancestors).

Saturday, January 3, 2015

Rethinking "Biblical Equality"

"In his actions in and toward the world of his creation, the one God and Father reveals himself primarily and essentially in a 'masculine' way."-- Fr. Thomas Hopko (Women and the Priesthood, p. 240)

Alice C. Linsley

When people speak of "Biblical equality" I am immediately suspicious of their interpretation of Scripture. Usually, on closer examination, I discover they are proponents of the complementarian doctrine, which imposes dualism on the Scriptures. The complementarian doctrine holds that men and women have different but complementary roles and responsibilities in marriage, family life, and religious leadership. It is a soft form of the egalitarian doctrine held by feminists. In both views women are granted the role of priest. Neither of these views aligns with Biblical doctrine on gender distinctions. Not a single priest named in Scripture was a woman. Since bishops are taken from the order of priests, we now also have women bishops. Many complementarians accept the ordination of women to the priesthood, but are not comfortable with female bishops since this contradicts their headship principle; yet another clue that their doctrine is full of holes. 

They say that a picture is worth a thousand words and that is certainly the case with these pictures that serve as additional clues as to the error of the complementarian and egalitarian doctrines.

Writing about "Priestesses in the Church" C. S. Lewis describes such an innovation as a "wanton degree of imprudence." Imprudence was personified in the person of Ann Holmes Redding who served on Sundays as an Episcopal priest at St. Clement's of Rome Episcopal Church in Seattle while also dedicating her life to the study of the Quran with a Muslim group.

Some advocates of women in the priesthood have completely lost their grip on common sense. Susannah Cornwall argues that women can be priests because Jesus was a woman! This is her way of confronting "discrimination against women" which she believes "is based on the tradition of Jesus having chosen only male apostles." Of course, this is not the rationale for the all-male priesthood as it is revealed in the Bible, nor is this view supported historically, theologically, or anthropologically.

None of the apostles were priests. The three priests who were followers of Jesus were James the Just, Nicodemus, and Joseph of Hari-Mathea who was called "bouleutēs" which means honorable counselor. All were men and all were of the Horite ruler-priest lines. The Christian priesthood emerged from the pattern of the Horite priests. In their worldview male and female were not regarded as equals. This was based on their observation of patterns in nature. It is clear that males are stronger and larger than females. They are the best equipped to protect, fight wars, hunt, and sacrifice large, powerful animals. This is the nature of the blood work of males. It mainly concerns taking life so that, through the shedding of blood, life can be sustained.

Females, on the other hand, are created to perform a different kind of blood work: one that concerns giving life. Their work involves the shedding of blood in first intercourse, in their monthly cycle, and in child bearing. In the binary view of the Bible the blood work of males and females speaks of the distinction between life and death.

The male principle involves insemination, protection of the weaker, expansion and uprightness. It is symbolized in the ancient world by meteorites and iron seeds covering the surface of the earth, by the Sun's rays shining down, the lengthening of shadows, and the strength of mountains and pillars. The female principle involves receptivity, birthing, nurturing, fluidity and softness.

In the ancient world of Jesus' Habiru ancestors, bloods were never mixed or even present in the same space. Men were not permitted in the birthing hut. Women were not permitted where animals were sacrificed. When blood was shed there were priestly rituals for the purification of blood and relief of blood anxiety. Melchizedek performed this for Abraham (Gen. 14). He came to Abraham after a great battle in which Abraham incurred blood guilt. The ritual involved bread and wine. In Church tradition women waited 40 days to return to church, following the ancient custom of purification after shedding blood. The practice is still observed in the Eastern churches.

The Biblical view of gender distinctions reflects how the ancients understood what is universally observed, but contemporary dualistic and egalitarian views distort that reality. The distinction between the male principle and the female principle has become blurred so that none consider it odd that women serve in combat or as priests. Mothers kill their babies. Fathers abandon their children and abuse their wives. Men have sex with men. God is cast as goddess, and the fact that Jesus was born a man, the Son of God, is dismissed. All of this begs the question: Who are these women serving? It is not the God who has revealed Himself in Scripture and in the Word made flesh.

Before the ordination of women priests, Anglican orders were more highly regarded by the hierarchs of both the Roman Catholic and the Eastern Orthodox churches. This innovation devalued Anglican orders in the view of those churches and continues to be an obstacle to wholeness within catholic Christendom. The innovation reveals confusion about the nature of the priesthood and infidelity to the received tradition which was embraced by the early priests of the Church. The ordination of women as priests is an accommodation to a culture that does not understand blood covenants or the distinction between the blood work of males and females.

When Anglicans contemplate reception of Christ's body and blood in the Eucharist, it is appropriate to see before them a masculine form. Likewise, in contemplation of the Annunciation and Incarnation we would properly have before us an image/icon of Mary, not a masculine form. To place a female form at the altar unravels the fabric of the Messianic tradition. It tells this story: The ewe who gives birth, and nurtures with her milk, is sacrificed, offering herself for the life of the world. It simply does not work! The ewe is a timid creature who stays with her young and seeks protection from the ram when threatened. She embodies feminine virtues and her self-sacrifice is at odds with the order of creation. From the Biblical perspective, a woman at the altar is equivalent to the boiling of a baby goat in its mother's milk, something repeatedly forbidden, because this practice blurs the distinction between life and death.

Here is the message delivered when the female stands at altar: The one who saves is the daughter of God. The divine council agrees to take the life of one who is divinely designed to give life. We no longer have the Gospel. We have a pagan tragedy!

Ignatius of Antioch adjures, "Be diligent, therefore, to use one eucharist, for there is one flesh of our Lord Jesus Christ, and one cup, for union with his blood; one altar, even as there is one bishop, together with the presbytery and the deacons who are my fellow-servants, to the end that whatever ye do, ye may do it according unto God. (Philadelphians 4.1).

Friday, January 2, 2015

Adam Was a Red Man

Alice C. Linsley

The Biblical writers recognized that the people among them with red skin were of an ancestral line of extreme antiquity. Some of these people were rulers in Edom. These are listed in Genesis 36. Esau the Elder and Esau the Younger were among them. Esau is specifically described as being red in Genesis 26.

The Hebrew word for red is edom and it is a cognate to the Hausa word odum, meaning red-brown. Both are related to the word dam, meaning blood, and to the name of the first man Adam, who was formed from the red clay which washed down to the Upper Nile Valley from the Ethiopian highlands. These soils have a cambic B horizon. Chromic cambisols have a strong red brown color. It is evident then that the Upper Nile is the urheimat of the Adam and Eve story.

Jeff A. Benner, an expert on ancient Hebrew, explains:

We are all familiar with the name "Adam" as found in the book of Genesis, but what does it really mean? Let us begin by looking at its roots. This word/name is a child root derived from the parent דם meaning, "blood". By placing the letter א in front of the parent root, the child rootאדם is formed and is related in meaning to דם (blood).

By examing a few other words derived from the child root אדם we can see a common meaning in them all. The Hebrew word אדמה (adamah) is the feminine form of אדם meaning "ground" (see Genesis 2:7). The word/name אדום (Edom) means "red". Each of these words have the common meaning of "red". Dam is the "red" blood, adamah is the "red" ground, edom is the color "red" and adam is the "red" man. There is one other connection between "adam" and "adamah" as seen in Genesis 2:7 which states that "the adam" was formed out of the "adamah".

In the ancient Hebrew world, a person’s name was not simply an identifier but descriptive of one's character. As Adam was formed out of the ground, his name identifies his origins. (From here.)

Though the story of red Adam comes originally from the Upper Nile, the account was preserved by his Edomite descendants, one of whom was Abraham. Abraham's territory was between Hebron and Beersheba. As can be seen from the map below, his territory was entirely in the region of Edom. The people who lived there had a reddish skin tone. That is why the Greeks called this region Idumea, meaning "land of red people."

Isaac was Abraham's proper heir, and as such, he inherited Abraham's territory. Edom was under the control of Horites, what the Jews call their "Horim." Both Hebron (where Sarah lived) and Beersheba (where Keturah lived) are in Edom. Abraham's territory extended between the settlements of his two wives, and included mountains and lowlands.

David is related to the Horite rulers of Edom and he is described in the Bible as red/ruddy. Samuel, the son of a Horite priest from Ramah, anointed him ruler.

And Samuel said to Jesse, "Are these all the children?" And he said, "There remains yet the youngest, and behold, he is tending the sheep." Then Samuel said to Jesse, "Send and bring him; for we will not sit down until he comes here." So he sent and brought him in. Now he was ruddy, with beautiful eyes and a handsome appearance. And the LORD said, "Arise, anoint him; for this is he." Then Samuel took the horn of oil and anointed him in the midst of his brothers; and the Spirit of the LORD came mightily upon David from that day forward. And Samuel arose and went to Ramah. (1 Samuel 16:11- 13)

Here are images of people whose skin tone ranges from brown-red to red-brown

Beja of Sudan

Egyptian man in red

Grieving Egyptian
Note the reddish-brown skin tone

A red people is mentioned in African creation stories. It is said that God created the first human by mixing soil with his blood. This is circulated among the Igbo, for example, whose ancestors originated in the Upper Nile Valley. The Igbo belong to MtDNA haplogroup L1, believed to have first appeared approximately 150,000 to 170,000 years ago in East Africa.

Related reading: Solving the Ainu Mystery; The Nilotic Origins of the Ainu; Abraham's Ainu Ancestors; Samuel's Horite Family; What Color Was Abraham?; Millions of Years Between Genesis 4:1 and 4:17; Theories of Primal Substance; Ethical Concerns of Archaic Communities

Monday, December 29, 2014

Solving the Ainu Mystery

Ainu couple with pet bear and Japanese visitor circa 1930

The man wears the distinctive head gear of Ainu elders,  
the same worn by Micmac Ainu elders of Canada and 
by the Annu chiefs of the ancient Upper Nile.

Alice C. Linsley

San of Botswana
Notice the reddish skin tone
For some time I have been exploring the possible connections between the ancient Annu of the Upper Nile, the Ainu of Hokkaido and Okinawa, and the Ainu of Canada's eastern seaboard. Recent DNA studies have revealed that the Ainu of Hokkaido and the Ryukyuans of Okinawa have a closer genetic affinity than either group has to the Japanese. The ancient Nilotic Annu/Ainu were priests associated with the shrine at Heliopolis (Biblical On), one of the most prestigious of the ancient world.

Still lacking is a DNA study of the Micmac Ainu of Canada. The information I provide here comes from a Canadian Ainu informant whose grandfather was pure Ainu. There are also Ainu living in western China, but I have little information about them.

The connections suggest a dispersion of Proto-Ainu much earlier than I would have guessed.  The Ainu today appear to be the descendants of the prehistoric Wa. This indicates a connection back to Africa and the Khoisan.

The Khoisan-Japanese connection seems more probable when we consider the Arabic name for the San: Wakwak. The Sandawe (Tanzania) call the Bushmen Wanege. Wa was the earlier name for Japan and the word appears in the name Okina-wa. The African variant is Jokinawah, which appears to be linguistically related to the Biblical names Joachin and Joktan.

While the Khoisan do not have a word for priest, they do recognize the role of the holy man who makes pure after blood is shed. W'b in ancient Egyptian refers to the priest caste, the pure ones, and the healer priest was called wab sxmt (wab sekhmet). Priests at ancient Nilotic water shrines were called W'pr.

A comparison of the Kata Japanese and Hebrew scripts reveals a connection that is likely explained by the fact that the earliest scripts were those used by priests attached to rulers over many regions worldwide.

A scribe called Wani Kishi is said to have brought Kata to Japan. It is used by the Ainu of Northern Japan. Japan's earliest known population was Ainu. The Kojiki indicates that Wani Kishi arrived sometime after 372, but before 375 AD. Kata was a priestly syllabic system, similar to Hebrew. Wa-kishi is an African term that refers to the ancestors.

There are many connections between Japanese and African words. For example, the name Isahi appears to be a variant of Esau or Issa. Kishi appears to be a variant of Kish and Kush. Obito, the title for a regional chief in Japan, is related to the Edo (Africa)/Edomite (Southern Arabia) word for chief, which is Oba. The first ruler of Petra was the Horite ruler Obodas. These ancient rulers were said to have a reddish skin tone (as was the case with Esau and David). The ancient Greeks called Edom "Idumea" which means "land of red people." The original name of Tokyo was Edo.

There is artifact evidence of connections also. Consider the similarity between these two garments.

Banana thread (ito basho) robe of Ryukyu

Kente cloth of Ashante ruler-priests

The Ainu attus is made from the fiber of an elm tree native to Hokkaido. This traditional robe bears close resemblance to the traditional African dashiki.

Ainu attus
African dashiki

Luigi Cavalli-Sforza's genetic distance chart places the Ainu rather distant from the Bushman, but the anthropological and linguistic suggest a connection. Given this scheme, the dispersion of the ancestors of the Ainu out of Africa has to have taken place before the separation of Africans and Asians. Still, more research is needed.

Luigi Cavalli-Sforza's Genetic Distance Chart
places the Ainu at the center between Asian and African

The anthropological and linguistic evidence along with the evidence of migration studies strongly suggests that the urheimat of the ancestors of the Japanese Ainu and the Micmac Ainu of Eastern Canada may have been the Nile Valley. The genetic evidence is still outstanding. Molecular Geneticist, David Wilcox has written:

Let me clear up how the genealogies like Cavalli-Sforza's should be viewed. The position of the branches doesn't mean much - what counts is what they are connected to. Each branch point represents a point where two lineages diverged. The Japanese Aniu in the diagram are genetically closest to the group containing Japanese, Koreans, Mongols, Samoyed and Tibetian in their overall genomes. The present day Nilotic peoples are part of the African complex at the top. The distribution of the Haplogroup X (which did indeed arise from N in the Middle East - maybe 30 to 40,000 years ago), on the other hand, is interesting and might indeed indicate a migration from Europe rather than Asia - but it could also indicate an early migration from the west which was pushed eastward by the further migrations from Asia.  I'm not sure what to think about it, but I would suggest that a few of the Micmac people submit their DNA to the National Geographic project for tracing migrations and see what sort of result they get - preferably someone from the easternmost area which has the highest level of X, and thus probably the lowest level of Asian admixture.

Best wishes,

David Wilcox

The genetic evidence connecting the Ainu of Hokkaido and Okinawa with the Edo of Nigeria is rather more substantial. The latest writings indicate a consensus that YAP’s origin is in West Africa (Nigeria), with a founding derivative clade in the ancestors of the Shiya Muslims who made their way to South Asia (India), Central Asia and eventually to Japan.

Related reading: Adam Was a Red ManThe Nile-Japan Ainu ConnectionA Kindling of Ancient MemoryMore East Africa-Asia ConnectionsThe Kushite-Kushan ConnectionAbraham's Annu AncestorsGenesis in Anthropological PerspectiveEdo, Edom, Idumea; NPR Climate Spin Misleads; Ashkenazi Represent Judeo-Khazar Admixture; Millions of Years Between Genesis 4:1 and 4:17

Friday, December 26, 2014

NPR's climate spin a distracton

Photo: Stephan C. Schuster/Penn State University

Some 22,000 years ago, they were the largest group of humans on earth: the Khoisan, a tribe of hunter-gatherers in southern Africa.

Today, only about 100,000 Khoisan, who are also known as Bushmen, remain. Stephan C. Schuster, professor at Nanyang Technological University in Singapore, has published new research about the tribe, many of whom now live in poverty, their cultural traditions endangered. We spoke to Schuster about his study and the lives of the Khoisan.

Read the NPR article here.

This NPR report barely scrapes the surface when it comes to putting the pieces of the ethnographic puzzle together. Study of the Khoisan and other "endangered peoples" is essential to seeing how the pieces fit together, but one wonders why someone felt it necessary to put the climate change spin on the report?

Keep in mind that genetic and linguistic diversity decrease the farther from Africa. Climate is a factor in why populations move, but it is not a factor in the loss of genetic and linguistic diversity. Climate changes are considered in migration studies.

The term "Khoi-san" represents the relationship between the Khoe-Khoe (Hottentot) and the San (Bushman). They are genetically kin, though not as close as researchers had expected. "San" is not what the Khoisan of Namibia call themselves. It is a term used among the Nama to indicate people who have no cattle; people of a lower social standing. "Koisan" in Japanese means "youngest daughter of an honored family" and this may provide a clue as to the original clan hierarchy of the Khoisan. Those without cattle were still family, but of a lower social status.

Notice the reddish skin tone of these Khoisan, an indicator of their genetic antiquity. The black tones came later with the arrival of the Bantu. There may be a connection between the San and the red Nubian Ainu, but more research needs to be done. There is evidence to suggest a connection between the Ainu of Northern Japan and the Micmac Ainu of Eastern Canada. Again more research needs to be done to solve the mystery of the widely dispersed Ainu.

The Ainu are at the center of Luigi Cavalli-Sforza's genetic distance chart, which is what would be expected of a people whose ancestors dispersed widely following major water systems. Today Ainu populations are found along the Nile, in Western China, in Northern Japan, and along the eastern seaboard of Canada.

Luigi Cavalli-Sforza's Genetic Distance Chart
places the Ainu at the center 

The Khoisan-Japanese connection seems more probable when we consider the Arabic name for the San: Wakwak. The Sandawe (Tanzania) call the Bushmen Wanege. Wa was the earlier name for Japan and the word appears in the name Okinawa. Likely this is related to the Ainu word for water: Ainu: ワㇰカ [wakːa]. The African variant of Okinawa would be Jokinawah (akin to the Biblical names Joachin/Joktan?). W'b in Ancient Egyptian refers to the priest caste, the pure ones. Recent DNA studies have revealed that the Ainu of Hokkaido and the Ryukyuans of Okinawa have a closer genetic affinity than either group has to the Japanese.

There are many connections between Japanese and African words. For example, the name Isahi appears to be a variant of Esau or Issa. Kishi appears to be a variant of Kish and Kush. Obito, the title for a regional chief in Japan, is related to the Edo (Africa)/Edomite (Southern Arabia) word for chief, which is Oba. The region of modern Tokyo was called Edo. The people of Benin in Africa call themselves Edo and their ruler is called Oba. The first ruler of Petra was the Horite ruler Obodas. These ancient rulers were said to have a reddish skin tone (as was the case with Esau and David). The ancient Greeks called Edom "Idumea" which means "land of red people."

A comparison on the Kata and Hebrew scripts reveals a connection that is likely explained by the fact that the earliest scripts were those used by priests attached to rulers over many regions worldwide.

A Korean scribe called Wani Kishi is said to have brought Kata to Japan. It is used by the Ainu of Northern Japan. Japan's earliest known population was Ainu. The Kojiki indicates that Wani Kishi arrived sometime after 372, but before 375 AD. Kata was a priestly syllabic system, similar to Hebrew. Wa-kishi is an African term found among the Ba-Kaonde of Northern Rhodesia. It refers to the ancestors.

Note that Cavalli-Sforza's chart does not include Jews. Dr. Harry Ostrer, director of the human genetics program at the New York University School of Medicine, led one of the studies that compared the genetic makeup of Jewish populations from around the world with African populations. Ostrer found that modern Jewish populations have African ancestry. David Reich, associate professor of genetics at Harvard Medical School, explored further and found that Jews can attribute about 5 percent of their ancestry to sub-Saharan Africans. Where would they fit on Cavalli-Sforza's genetic distance chart? Were I to venture a guess, I would say the urheimat of the ancestors of the Jews - their "Horim" - is the Upper Nile, and that these ancestors were red Nubian Ainu. This is why a reddish skin tone in mentioned in association with Biblical figures like Esau and David.

Linguistic research has demonstrated that about 30 percent of the Proto-Semitic roots are cognates to Sub-Saharan roots, including Proto-Bantu roots. Many of these roots express ideas found among the ancient Kushites and the Horim (Horites). In his study of the relationship of ancient Egyptian and Bantu languages, Ferg Somo wrote:

Proto-Bantu played an active part at the time of the expansion of Proto-Afro-Asiatic speakers in the Rift Valley of East Africa. These Proto-Bantu speakers going through the savannah formed part of the migration to Egypt. The Bantu languages together with other indigenous languages fused together and became embedded to form the Proto-Egyptian language. It is for this reason that the Ancient Egyptian language contains a substantial amount of Proto-Bantu or Bantu roots.

The Bantu expansion into the region of the Upper Nile and the Great Rift Valley had already taken place by 1500 BC. This is evident from the images of Nubian captives from the time of Ramesses II (1303-1213 B.C.) These images show red and black Nubian captives. The black Nubians have Bantu features. As the two groups were fighting together, it appears that they had already formed a moeity.

Detail from a Ippolito Rosellini painting 
done during the Franco-Italian Expedition to Egypt in 1828

There is archaeological evidence of the Khoisan peoples in Africa for at least 60,000 years, though the genetic evidence indicates a much longer existence. They are characterized by considerable diversity in customs and regional dialects. Some Khoisan inhabit regions closer to the Horn of Africa. The Hadza and Sandawe languages in Tanzania are classified as Khoisan also. The Hadzabe once roamed freely with their cattle over the Great Rift Valley. Genetic research has shown that the Hadzabe split from other Click-speaking populations perhaps as early as 100,000 years ago, but definitely by 50,000 years ago. (Science, 27 Feb. 2004, p. 1320)

Before the 20th century, many Sandawe lived in tepee-like huts called "sandu." Today these are built only as temporary shelters at circumcision sites.

It is likely that the ancestors of the Khoisan and Ainu dispersed between 50,000 and 40,000 years ago. Clearly some would have been able to migrate following the coastline of Africa and the once inter-connected lake basins shown in the map (right). These water systems expanded and contracted with changing weather conditions throughout the Late Pleistocene (125,000-5,000 years ago). There is conclusive scientific evidence that humans dispersed out of Africa, following the routes of major water systems, at different times and from different points during the Late Pleistocene.

Genesis data pertaining to the Ainu

Among the Nilotic Sandawe are the Bisa, a small population of people who conform to the older ways. The Bisa call their light skin cattle ánaku, which means "to bleach in the sun." (Eric Ten Raa’s The Couth and the Uncouth: Ethnic, Social, and Linguistic Divisions among the Sandawe of Central Tanzania, p. 148) The singular form of the word is ának. This is the probable origin of the Biblical term Anakim for Abraham’s Ainu ancestors who had a lighter skin. They are called the "mighty men of old" in Genesis. The NPR attribution: "kings of the planet" rightly applies to them.

Biblical On (Heliopolis) on the Nile was originally an Ainu shrine city. The Ainu were seafarers and had a priestly script which they introduced to the lands where they traveled and settled. Ainu scribe-priests had a syllabic writing system, like Hebrew and Kata.

The importance of the Anu shrine city of Heliopolis is indicated by alignment of the pyramids of Giza, Saqqara and Abusir to the the obelisk of Heliopolis. The enigmatic Joseph married the daughter of the priest of On. Likely, she was a distant cousin.