The Origins & Meaning of the words ‘Negro/Nigger’


Cartoon image titled “Why the nigger is not fit to vote,” by Thomas Nast, arguing that the reason Democrats objected to African-Americans having the vote, was that in the 1868 US presidential election African-Americans voted for the Republican candidates Ulysses S. Grant and Schuyler Colfax. “Seymour friends meet here” in the background is a reference to the Democratic Party candidate: Horatio Seymour.

The term nigger, said to be derived through negro, necro from the proto-indo-european root nekwt or nek referencing ‘dead, dark, night’ etc.,

actually has its origins in the terms Neq, Neqr, Neqau, Nek and related terms in Kamit (Egypt):

The Caucasians trace the terms necro, negro, night to the roots ‘nekwt’ and ‘nek’ yet are unsure of their etymological origins. This is because they have stolen terms which have no roots in their culture and then relabeled them as ‘proto-indoeuropean’.

The root of these terms can be found in Khanit and Kamit, predating the existence of europeans upon Asaase (Earth). The association of negro, necro, night, negative (neg- meaning not, no, lack) with nekwt and nek is rooted in the terms:

neqan to be lacking, wanting (not having)

nega lack, want

neqn injury, affliction

neqaut foes crushed or beaten to death

nek to smite, to attack, to injure, outrage, crime, and murder.

These terms are related to the dead body, corpse, death, the treatment of the body in a negative fashion, etc.

The related terms neqr, nuqr referencing sifting; dust, powder, what is sifted, etc. are related to that which is crushed, beaten, pounded. This is what happens in a negative sense to the body, corpse of a foe in Afurakani/Afuraitkaitnit (African) culture.

In a positive sense we do not crush, pound or cremate the body of the deceased. We engage the embalming and mummification process to preserve the body as an Ancestral shrine of the departed Ancestress or Ancestor. It is only in the negative sense that the body is treated otherwise, hence the related terms neqem and neqeb referencing mourning, afflicted, grieving and Neqaiu hatu – the fiends who tear up hearts in the spirit realm after the person died.

The loss of the heart was a grievous possibility in the spirit-realm, rendering the deceased spirit vulnerable to the attacks of other negative discarnate entities. This is why there are numerous chapters in the Ru Nu Pert em Hru (Book of Coming Forth by Day) wherein the individual invokes the Ntorou/Ntorotu (Deities) to not allow his or her heart to be taken away from him or her or destroyed/torn up.

However, in the culture of the whites and their offspring, cremation was/is a central feature of their funerary practices. The destruction of the body was not a descration to them, but a common practice. Afurakanu/Afuraitkaitnut (Africans) always preserved the bodies of our deceased in sacred ceremonies, that they may become the most potent Ancestral shrines of the departed Honorable Ancestor or Ancestress for family members to communicate with at sacred burial sites during Ancestral observances. Since the whites and their offspring have no honorable ancestresses and ancestors, there was no ritual pracitce of preserving the melanin recessive, perverse bodies of their deceased. They only began practicing embalming, mummification and elaborate burial practices after observing and imitating Afurakanu/Afuraitkaitnut (Africans).

Yet, because the whites and their offspring observed the sanctity of preserving the body, burial and Ancestral Communication amongst Afurakanu/Afuraitkaitnut (Africans) they always sought to desecrate the bodies of our deceased whenever they could during warfare, invasions, etc. They would also eventually use terms to identify us with the dead, negative, afflicted, crushed, etc. in a pejorative sense. This is the origin of the roots of terms such as neqaut being used in later european dialects to refer to Black people in general. Black used in the sense of negative, not, lacking light (therefore dark, black, gloomy), lacking life (dead), etc. [night, negro, necro, neg, naught, etc.] The neqau became the nekwt, nekus, nekros, necro, nigrum, niger, negre, negro, negroes, nigras, niggers, niggas, etc:

nigger (n.) Look up nigger at Dictionary.com1786, earlier neger (1568, Scottish and northern England dialect), from French nègre, from Spanish negro (see Negro).


Note: I would like to add that the word “Negro” is a derogatory term to call oneself, if you’re a person of African descent. Because when a Black person call themselves a ‘Negro’ you basically are saying you’re someone who’s ‘dead mentally,’ because the word ‘Negro’ is synonymous with and derives from the words ‘Nekros/Necro’ meaning ‘dead/death, dead body, or corpse.’ Basically being call a ‘Negro’ sums up having a negative mentality of oneself and other Black people or thinking in a negative way that does not benefit oneself in a positive way or Black people in general i.e. Self-hatred (Self-hating). However yet there are many Black people, who have Negro Mentalities though unfortunately due to our social conditioning overtime by the Oppressors/enslavers (Non-Afrikans). Yet that shouldn’t be use as an excuse, because it’s not impossible for one to break the “Negro” mentality, due to commitment, perseverance and most importantly self-love and one’s love of their people and culture.


Etymological Definitions

Negro (n.) Look up Negro at“member of a black-skinned race of Africa,” 1550s, from Spanish or Portuguese negro “black,” from Latin nigrum (nominative niger) “black, dark, sable, dusky,” figuratively “gloomy, unlucky, bad, wicked,” of unknown origin (perhaps from PIE *nekw-t- “night;” see Watkins). As an adjective from 1590s. Use with a capital N- became general early 20c. (e.g. 1930 in “New York Times” stylebook) in reference to U.S. citizens of African descent, but because of its perceived association with white-imposed attitudes and roles the word was ousted late 1960s in this sense by Black (q.v.).

Meaning “English language as spoken by U.S. blacks” is from 1704. French nègre is a 16c. borrowing from Spanish negro.

necro- Look up necro- at Dictionary.combefore vowels, necr-, word-forming element meaning “death, corpse, dead tissue,” from comb. form of Greek nekros “dead body, corpse, dead person,” from PIE *nek- (1) “death, natural death” (cognates: Sanskrit nasyati “disappears, perishes,” Avestan nasyeiti “disappears,” nasu- “corpse,” Old Persian vi-nathayatiy “he injures;” Latin nex, genitive necis “violent death, murder” (as opposed to mors), nocere “to harm, hurt,” noxius “harmful;” Greek nekus “dead” (adj.), nekros “dead body, corpse;” Old Irish ec, Breton ankou, Welsh angeu “death”).

night (n.) Look up night at Dictionary.comOld English niht (West Saxon neaht, Anglian næht, neht) “night, darkness;” the vowel indicating that the modern word derives from oblique cases (genitive nihte, dative niht), from Proto-Germanic *nakht- (cognates: Old Saxon and Old High German naht, Old Frisian and Dutch nacht, German Nacht, Old Norse natt, Gothic nahts).

The Germanic words are from PIE *nekwt- “night” (cognates: Greek nuks “a night,” Latin nox, Old Irish nochd, Sanskrit naktam “at night,” Lithuanian naktis “night,” Old Church Slavonic nosti, Russian noch’, Welsh henoid “tonight”), according to Watkins, probably from a verbal root *neg- “to be dark, be night.”

deny (v.) Look up deny at Dictionary.comearly 14c., from Old French denoiir “deny, repudiate, withhold,” from Latin denegare “to deny, reject, refuse” (source of Italian dinegarre, Spanish denegar), from de- “away” (see de-) + negare “refuse, say ‘no,’ ” from Old Latin nec “not,” from Italic base *nek- “not,” from PIE root *ne- “no, not” (see un-). Related: Denied; denying.

Note: Khanit and Kamit means (Nubia and Egypt) (ANIDAHO: Analysis of our Book – Origin of the term ‘God’: ‘nigga/naga/negus’ is Not ‘God’) (NEHESU-NEGUS-NKOSO – Negus is Not ‘nigga’) ~NOTE ON THE TERM NGG WR OR NGNG WR IN KAMIT NGG UR IS NOT ‘NIGGER’ PART 1), pages 8 & 10. ( THE ORIGIN OF THE TERM ‘GOD’ NOTE ON THE TERM NGG WR OR NGNG WR IN KAMIT NGG UR IS NOT ‘NIGGA’ – PART 2), pages 23, 25 & 26. (Why “The nigger is not fit to vote.”)


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