Africanobyzantina is one of those deeply flawed but potentially fruitful analyses of the pre-Islamic past of Sudanic Africa. Positing a significant influence of Byzantium and medieval Nubian civilization on Sudanic Africa in the period of the 500s-700s, Theodōros Papadopoullos essentially restates the Hamitic Hypothesis for elucidating the rise of complex states and kingdoms in the Central and Western Sudan. However, he largely ignores pre-6th century history, overlooking any Egyptian and Kushite influences that permeated "Negro-Sudanese" Africa in Antiquity. So, using the Byzantine-sponsored Christianization of Nubia in the 6th century and the medieval Nubian kingdoms adoption of at least part of the Roman/Byzantine state apparatus and civilization, Papadopoullos endeavors to use a migration of said Nubians to the west to explain the development of civilizations like Kanem, Songhay, the Hausa states, and even the origins of the Jukun, Borgu, and Nupe.
Like other theories based on the Hamitic Hypothesis, the vector of this civilizing current is presented as likely Zaghawa (although the Tuareg and their possible part eastern origins in northeast Africa is also considered), although the author fails to clarify how nomadic or seminomadic populations in the Sahara or Darfur and Chad were able to create kingdoms that brought Byzantine and oriental (Middle Eastern) statecraft to Black Africans. Presumably, actual Nubians and perhaps Copts and Persians, traveled to West Africa in large enough numbers to transfer aspects of their more "advanced" cultures but, naturally, our oral traditions and legends cited by the author fail to demonstrate this persuasively. Instead, what Papadopoullos achieves is a confused speculative theory based on outdated translations of Arabic sources (which he sometimes fails to address the contradictions of), problematic interpretations of said sources, and a large corpus of oral traditions collected by Frobenius, Meek, H.R. Palmer, and other Western colonial administrator-scholars and ethnographers. While there is undoubtedly great value in some of these traditions and, in the case of Palmer, local manuscripts written by locals in northern Nigeria, the methodological issues, language barriers, colonial context, and disturbing racialized framework adopted by these European scholars are never addressed or interrogated by Papadopoullos.
In spite of our criticisms of the book, there is nonetheless some merit to it. For instance, linguistic evidence studied by Claude Rilly does point to medieval Nubian contacts with peoples in western Sudan and eastern Chad. Some medieval Arabic sources do indeed reference contact between Nubia and the lands to their west. The Tuareg language does indeed include words of Latin or Greek origin that suggest a Christian past. And even some of the Kisra traditions analyzed by Papadopoullos seem to refer to historical events and personages relevant to the Persian conquest of Egypt and Sassanian conflict with the Byzantine Empire. And snippets of a pre-Islamic past that may have once been influenced by Christian Nubia can be occasionally seen here or there, if the references to Nasara or Christian-sounding practices are reliable in the traditions and accounts collected by Meeks, Frobenius and Palmer. Recent scholarship has also pointed out possible links between Nubia and the Lake Chad region through analysis of beads found at a site believed to have been a royal capital of Kanem, possibly Njimi. If the bead assemblage analyzed there was closer to those found in East Africa, and highly unlike the chemical composition of beads found at medieval sites in West Africa, the authors are probably correct to suspect trade links to the east that likely traversed Darfur and Nubia.
Similarly, the aforementioned linguistic evidence of medieval Nubian influence on languages spoken between the Nile and Lake Chad points to potential Nubian trade, settlement, or migration into some of these areas. Some potential evidence of this can be seen in archaeological sites showing medieval Nubian extension west into Kordofan. Indeed, perhaps Muhammad Bello's tale of the Tuareg migration into Air from Kanem and Borno may have a kernel of truth, too, showing evidence of a Tubu, Kanuri, Tuareg, and Hausa interaction sphere by the 7th or 8th century that may have had ties to Nubia through trade. Archaeological evidence of pre-Islamic trans-Saharan at Marandet, Kissi and other sites that may have traded through the Fazzan or further east with the Nile Valley is also possible. Indeed, the Zaghawa word for king, kire, based on one Beria dictionary, sounds like it may be related to the Meroitic qore. In short, there are number of possible areas of influence from the Nubian civilizations, both Kushite and medieval, in the lands to the west. To what extent they actually influenced the Central and Western Sudan is unknown, but contacts were probable and likely predate medieval Nubia.
Nonetheless, a deeper study of these aforementioned traditions and sources is required, especially with scholars who are well-versed local languages and have an understanding of how Islamic-influenced histories and legends draw on Jewish and Christian traditions. Due to his reliance on these highly problematic colonial-era scholars and colonial administrators, and the author's reliance on sometimes flawed translations of Arabic materials, he ends up promoting the Hamitic Hypothesis in a slightly different manner yet still flawed and lacking merit. It is also likely that some of the traditions recorded by locals, upon the insistence of Palmer or with his sponsorship, were influenced by more erudite traditions of Islamic history that included more specific knowledge of Sassanian Persian wars with the Byzantine Empire. Indeed, in East Africa, a Swahili poet even wrote about the Heraclius. To what degree the traditions collected by individuals like these actually reflect the Mandara, Borno, Nupe, or Hausa traditions of origin must be addressed, particularly in the ways traditions mutate or incorporate new figures over time. One must also look for actual evidence of migration of Persians, Copts, or Nubians in the period from the 6th century to the 8th century, too, since the author seems to think these Byzantine and eastern influences arrived via actual migratory movements that were associated with the Zaghawa (and, possibly, Tuareg, whose ancestors may have come from the east as well as Berber North Africa). Finally, scholars must also look to local and intra-regional factors and developments to avoid hyperdiffusionist thinking. Perhaps a deeper look at non-Islamic societies in West or Central Africa may have helped the author avoid assuming complex state administrative features or court rituals are only a product of contact with the Mediterranean and Middle Eastern worlds.
