Being a student of Diop, after nearly 30 years of teaching history I found that most of my colleagues were unfamiliar with his work and those that were familiar with it, seemed to undervalue or did not appreciated it. So I took the time to present Diop's main contributions to Afrikan historiography. However, there were two problems I encountered in Diop's work. One he explain from the onset-- that he would not deal with the psychological elements of the Kemeyu, but rather with the historical and linguistic elements as they were scientifically verifiable. Secondly, his two cradle theory began with the Afrikan farmer, which I viewed as anachronistic. My work, hence addresses both of these concerns.
I also wrote DT to give some clarity to certain things I always felt were presented confusingly, such as the Kemetic souls. For many years I studied and practice two yoga systems and felt that though these systems emanated from Afrikan people, they were rarely integrated into our history, so I addressed this, though everso lightly, in the context of Kemet.
Peace, Seba Damani